PRINCETON,    N.    J. 


h^^n/i^A  /2-.   ^L^u^     ^-  /yj'-^- 


Shelf. A%i»!^er 


1 7 1 7 


S  E  R 

TO 

YOUNG    PEOPLE; 

PREACHED    xl.  D.     1803,    1804. 

ON   rHE   FOLLOWING   SUBJECTS: 


Faith  and  Praftice. 

Enquiry  concerning  Eternal  Life. 

Religion  our  own  Choice. 

Indecision  in  Religion. 

The  Principle  of  Virtue. 

God's  Glory  Man's  End  and  Happinefs. 

Encouragement  to  Early  Seeking. 

Self-Dedication. 

Prayer. 

Observation  of  the  Lord's  Day. 

The  Excellence  of  Religion. 

Tlie  Happiness  of  Life. 

The  Standard  of  Honour. 


Good  Company  recomn;iended. 

Caution  against  bad  Company. 

Caution  against  bad  Books, 

Frugality. 

Dissipation. 

The  Instability  of  Life. 

Procrastinatibn. 

Redemption  of  Time. 

Reflections  on  Death. 

Judgment. 

The  Person  and  Character  of  the  Judge. 

The  state  of  those  who  die  in  sin. 

The  future  Blessedness  of  the  Riehtcous. 


TO  WHICH  ARE  ADDED, 

FOR   YOUNG  FAMILIES. 

ALSO 

SERMONS 

I.  0J4    RELIGIOUS  EDUCATION. 

II.  ANSWER  TO  THE  OBJECTION,  THAT  EDUCATION  IN  RELIGION  SHACKLES 
THE  MIND. 

III.  REFLECTIONS  OF  THE  AGED  ON  THE  EARLY  CHOICE  OF  RELIGION. 

~~  BY~JAMES  DANA,  D.  D. 

Gather  instruction  frona  thy  youth  up;  so  shalt  thou  find  wisdom  till  tliine  old  age. 
My  son,  if  thou  come  to  serve  the  Lord,  prepare  thy  soul  for  temptation— constantly  en- 
dure, and  make  not  haste  in  time  of  trouble.  Miss  not  the  discourse  of  the  elders ;  for 
they  also  learned  of  their  fathers,    and  of  them  thou  shalt  learn  understanding. 

SON  GF  SlR.iCcf, 


FOR  INCREASE  COOKE  &  CO-  BOOK-SELLERS,  NEW-HAVEN. 


1806. 


B. 


DiJirtSl  of  ConneBicuty  to  ivit. 


fE  it  remembered,  that  on  the  thirteenth  day  of  June,  in  the  thirtieth  year 
of  the  Independence  of  the  United  States  of  America,  INCREASE  COOKE  & 
Co.  of  the  faid  DiftrIA  have  depofited  in  this  office  the  title  of  a  Book,  the  right 
whereof  they  claim  as  Proprietors,  in  the  words  following,  to  wit. 

"  Sermons  to  young  people;  preached  A.  D.  1803,  1804,  on  the  following 
"  fubjedls :  Faith  and  pradtice.  Enquiry  concerning  eternal  life-  Religion  our 
"  own  choice.  Indecifion  in  religion.  The  principle  of  virtue.  God's  glory 
"  man's  end  and  happinefs.  Encouragement  to  early  feeking-  Self-dedication. 
"  Prayer,  Obfervation  of  the  Lord's  day.  The  excellence  of  religion.  The 
•'  happinefs  of  life.  The  ftandard  of  honour.  Good  company  recommended. 
"  Caution  againft  bad  company.  Caution  againft  bad  books.  Frugality.  Dif- 
"  fipation.  The  inftability  of  life.  Procraftination.  Redemption  of  time  Re- 
**  flctSlions  on  death-     Judgment.     The  perfon  and  charaAer  of  the  Judge.     The 

"  ftatc  of  thofe  who  die  in  fin.     The  future  bleffednefs  of  the  righteous. 

"  To  which  are  added  Prayers  for  young  families.  Alfo  Sermons,  I.  On  reli- 
**  gious  education-  11-  Anfwcr  to  the  objed:ion,  that  education  in  Religion 
"  fliackles  the  mind.  III.  Refleilions  of  the  aged  on  the  early  choice  of  reli- 
«  gion.     By  JAMES  DANA,  D.  D." 

In  conformity  to  the  ad;  of  the  Congrefs  of  the  United  States,  entitled,  An 
A61  for  the  encouragement  of  learning  by  fecuring  the  copies  of  Maps,  Charts, 
and  Books  to  the  Authors  and  Proprietors  of  fuch  copies,  during  the  times  there- 
in mentioned. 

HENRY  W.  EDWARDS,  Cierk  of  the  Difria  of  Conhemcuf. 


CONTENTS. 

SERMON  L  Page 

Faith  and  Pradice. 

I.  TIMOTHY  vi.    3. 

The  do^rine  which  is  according  to  godlinefs.  9 

SERMON  11. 
Enquiry  concerning  eternal  life. 

MARK  X.  17. 

And' when  he  was  gone  forih  into  the  way^  there 
came  one  runnings  and  kneeling  to  him^  and  ajk- 
ed  him^  Good  Mafier^  what  Jhall  I  do  that  I  may 
inherit  eternal  life  ?  23 

SERMON  III. 

Religion  our  own  choice. 

JOSHUA  XXIV.   15, 

Choofe  you  this  day  whom  ye  will  ferve.  41 

SERMON  IV. 
Indeciiion  in  religion. 

I.  KINGS  xtIH,  ai 

How  long  halt  ye  between  two  opinions  ?  If  the  Lord 
be  God^  follow  him  ;  but  if  Baaly  then  follow  hinu     35 

SERMON  V. 
The  true  principle  of  virtue. 

COLOSSIANS  iil.  23. 

And  whatfoevcr  ye  do^  do  it  heartily^  as  to  the  L^^ 
and  not  to  men,  71 


4  CONTENTS. 

SERMON  VI.  Pa^e 

God's  glory  man's  fupreme  end  and  happinefs. 

I.  CORINTHIANS  x.  31. 

Whether  therefore  ye  eat  or  drink^  or  whatfoever  ye 
do^  do  all  to  the  glory  of  God.  87 

SERMON  VII. 

Special  encouragement  to  early  feeking. 

PROVERBS  vlli.  17. 

Thofe  that  feek  me  early  fhall  find  me,  101 

SERMON  VIII. 
Self-Dedication. 

ROMANS  vi.  13, 

Tield  yourfelves  unto  God,  as  thofe  that  are  alive 

from  the  dead.  117 

SERMON  IX. 
Prayer. 

EPHESIANS  vi.  18. 

Fraying  always  with  all  prayer, —  131 

SERMON  X. 
The  obfervation  of  the  Lord's  day. 

REVELATION  I.  lo. 

/  was  in  the  Spirit  on  the  Lord's  day. —  1 45 

SERMON  XI. 
The  excellence  of  religion. 

PROVERBS  xli.  26. 

The  7'ighteous  man  is  more  excellent  than  his  neigh- 
bour ;  but  the  way  of  the  wicked  feduceth  them.      161 

SERMON  XII. 

The  happinefs  of  life. 

PSALM  xxxiv,  8. 

0  tajle  and  fee  that  the  Lord  is  good :  Blejfed  is  the 
man  that  trufieth  in  hinu  17 S 


CONTENTS.  5 

SERMON  XIII.  Page 

The  ftandard  of  honour. 

PROVERBS  in.  ss- 

The  wife  Jhall  inherit  glory, —  193 

SERMON  XIV. 
Good  company  recommenced. 

PSALM  cxix.  di. 

lam  a  companion  of  all  them  that  fear  thee^  and  of 
them  that  keep  thy  precepts,  209 

SERMON  XV. 

Caution  againft  bad  company. 

PSALM  i.  I. 

Bleffed  is  the  man  that  walketh  not  in  the  counfel  of 
the  ungodly^  nor  fiandeth  in  the  way  offinners^  nor 
fitteth  in  the  feat  of  the  fcornfuL  223 

SERMON  XVI. 

Caution  againft  bad  books. 

PROVERBS  xlx.  27. 

Ceafe^  iny  fo7i,  to  hear  the  infiruaion  which  caufeth 
to  err  from  the  words  of  knowledge.  239 

SERMON  XVII. 

Frugality. 

JOHN  vl.  12. 

When  they  were  filled,  he  f aid  unto  his  difciples.  Gath- 
er up  the  fragments  that  remain,  that  nothing  be 
¥•  255 


6  CONTENTS. 

SERMON  XVIII.  Page 

Diflipation. 

a.  TIMOTHY  iH.4. 

Lovers  of  pleafures  more  than  lovers  of  God»      269 
SERMON  XIX. 
The  inftability  of  life. 

JAMES  iv.  13,  14,  15. 

Go  to  now^  ye  that  fay^  To-day^  or  to-morrow^  we 
will  go  into  fuch  a  city^  and  continue  there  a  year^ 
and  huy^  and  fell^  and  get  gain  :  Whereas  ye  know 
not  what  Jhall  be  on  the  morrow  :  For  what  is  your 
life  ?  It  is  even  a  nyapour  that  appear eth  for  a  Ut- 
ile time^  and  then  vanifheth  away.  For  that  ye 
ought  to  fay^  If  the  Lord  will^  we  Jhall  live^  and 
do  this  or  that.  285 

SERMON  XX. 

Procraftination. 

LUKE  xlv.  18. 

— I  pray  thee  have  me  excufed.  299 

SERMON  XXI. 
The  redemption  of  time. 

COLOSSIANS  iv.  V. 

— Redeeming  the  time,  315 

SERMON  XXII. 
Reflections  on  death. 

GENESIS  iii.  19. 

— For  duji  thou  art^  and  unto  duji  Jhalt  thou  return,   333 


CONTENTS. 

7 

SERMON  XXIII. 

Faee 

Judgment, 

ECCLESIASTES  xi.  9. 

— But  know  thou  J  that  for  all  thefe  things  God  will 
bring  thee  into  judgment,  351 

SERMON  XXIV. 

The  perfon  and  charader  of  the  Judge. 

JOHN  V.  27. 

And  hath  given  him  authority  to  execute  judgment  al- 
fo^  becaufe  he  is  the  Son  of  man,  S65 

SERMON  XXV. 

The  ftate  of  thofe  who  die  in  their  fins, 

JOHN  viii.  24. 

I  faid  therefore  unto  you^  that  ye  fhall  die  in  your 
fins  :  For  if  ye  believe  not  that  I  am  he^  ye  fhall 
die  in  your  fins,  381 

SERMON  XXVI. 

The  future  bleffednefs  of  the  righteous. 

I.  THESSALONIANS,  iv.   14. 

For  if  we  believe  that  Jefus  died  and  rofe  again,  even ' 
fo  them  alfo  wbojleep  in  Jefus  will  God  bring  with 
him,  395 


8  CONTENTS* 

PRAYERS  FOR  YOUNG  FAMILIES.  411 

SERMONS. 

1.  On  religious  education. 

DEUTERONOMY,  vi.  7. 

And  thou  Jhalt  teach  them  diligently  unto  thy  children^ 
and  Jhalt  talk  of  them  when  thou  fittefi  in  thy 
houfe^  and  when  thou  walkeji  by  the  way^  and 
when  thou  lieji  down^  and  when  thou  rifeji  up,     431 

il.  Anfwer  to  the  objedion,  that  education  in  re- 
ligion fliackles  the  mind. 

PROVERBS  xxii.  6. 

Train  up  a  child  in  the  way  he  jhould  go  ;  and  when 
he  is  oldy  he  will  not  depart  from  it.  44? 

III.  Reflexions  of  the  aged  on  the  early  choice 
of  religion. 

P^ALM  Ixxi.  1 6,  17,  1 8, 

/  will  go  in  the  Jtrength  of  the  Lord  God :  I  will 
make  mention  of  thy  right eoufnefs^  even  of  thine 
only,  0  Gody  thou  haft  taught  me  from  my  youth  ; 
and  hitherto  have  I  declared  thy  wondrous  works. 
Now  alfo  when  I  am  old  and  gray -headed^  0  Gody 
forfake  me  not ;  until  I  have  Jhewed  thy  ftrength 
unto  this  generation^  and  thy  power  to  every  one 
that  is  to  come,  463 


Page  95.  line  23  for  Balaam ^  read  Balak, 


T4«7il7/Avr4^/A\^it7ift\/^/4\7<itr^^ 


«*v*\/^4s/A\/AvA\/Av*x 


SERMON  h 


FAITH  AND  PRACTICE. 


1.   TIMOTHY,   vi.  3. 
tHE  DOCTRINE   WHICH  IS   ACCORDING  TO  GODLINESS. 

X  HERE  were  in  the  apoftolic  age  infidious 
teachers,  who  introduced  and  kept  alive  "  queftions 
"  whereof  cometh  envy,  ftrife,  railings,  evil  furmi- 
"  lings,  perverfe  difputings.  Not  confenting  to  whole- 
"  feme  words,  even  the  words  of  our  Lord  Jefus 
*'  Chrift,  and  to  the  do6trine  which  is  according  to 
"  godUnefs,"  they  were  "  proud,  knowing  nothing— 
"  men  of  corrupt  minds,  deftitute  of  the  truth,  fpeak- 
"  ing  Hes  in  hypocrify,  making  Ihipwreck  of  faith, 
"  lovers  of  their  own  felves,  having  a  form  of  godli- 
"  nefs,  but  denying  the  power."  In  oppoiition  to 
teachers  of  this  defcription,  Paul  exhorts  Timothy, 
"  Hold  fall  the  form  of  found  words,  in  faith  and 
"  love.  Continue  in  the  dodrine  of  Chrift,  avoid- 
"  ing  profane  and  vain  babblings — not  giving  heed  to 
"  commandments  of  men  that  turn  from  the  truth.'* 
From  this  connection  of  the  words,  from  the  con- 
traft  to  the  dodrine  of  Chrift,  the  dodrine  according 
to  godUnefs,  we  may  form  a  correct  judgment  of  the 
Jaith  once  delivered  to  the  faints.  "  Follow  righteouf- 
"  nefs,  faith,  charity,  peace,  with  them  who  call  on 

2 


10  FAITH    AND    PRACTICE. 

"  the  Lord  out  of  a  pure  heart.  But  foolifh  and  un» 
"  learned  queftions  avoid,  knowing  that  they  do  gen= 
"  der  ftrifes.  Take  heed  unto  thyfelfj  and  unto  thy 
"  doclrine.'* 

The  prevailing  licknefs  ;*  my  advanced  years  ;  a 
warm  affection  to  the  flock  •,  a  particular  wifh  that  the 
youth,  on  whom  our  hopes  are  placed,  may  embrace 
pious  paths,  conftrain  me  to  addrefs  a  courfe  of  fer- 
mons  more  efpecially  to  the  younger  part  of  the  con- 
gregation. 1  fliall,  however,  in  the  ftrudure  of  them, 
and  in  the  feledion  of  fubjeds,  have  regard  to  hear- 
ers of  every  age.  May  a  divine  influence  accom.pany 
the  compofition,  delivery  and  hearing  of  them. 

It  is  propofed  to  begin  with  a  diicourfe  on  the  view 
given  us  of  the  gofpel  as  the  dodrine  according  to  godli- 
nefs. 

In  thus  defcribing  the  religion  of  Jefus  Chrift,  the 
apoftle  would  diftinguifli  it  from  all  falfe  religion — the 
exhibition  of  the  truth  in  oppofition  to  the  hidden  things 
of  difhonejiy^  walking  in  craftitiefs^  corrupting  the  word 
of  God,  and  handling  it  deceitfully. 

In  his  epiftle  to  Titus,  recommending  to  "  adorn 
the  doctrine  of  God  our  Saviour  in  all  things,"  he 
proceeds  to  give  a  fummary  of  this  doclrine.  "  For 
"  the  grace  of  God  that  bringeth  falvation  hath  ap- 
^'  peared  to  all  men,  teaching  us,  that,  denying  un- 
*'  godlinefs  and  worldly  lulls,  we  fliould  live  foberly, 
"  righteoufly,  and  godly,  in  this  prefent  world  ;  look- 
"  ing  for  that  blefled  hope,  and  the  glorious  appearing 
"  of  the  great  God  and  our  Saviour  Jefus  Chrift  ;  who 
"  gave  himfelf  for  us,  that  he  might  redeem  us  from 
"  all  iniquity,  and  purify  to  himfelf  a  peculiar  people, 
"  zealous  of  good  works."  Salvation  by  grace  is  the 
infcription  on  the  gofpel  plan.  Grace  is  difpenfed 
thro'  a  Mediator,  giving  himfelf  for  our  fms.  The 
great  defign  of  his  expiatory  facrifice  was  to  promote 
holinefs.     Holinefs  is  the  qualification  of  the  gofpel, 

*  Auguft  1803. 


FAITH    AND    PRACTICE.  H 

Pofleffing  this  qualification,  our  hope  in  Chrift  is  well 
founded.  Thus  the  do<5lrine  of  Salvation  is  adorned, 
and  is  made  to  appear  what  it  really  is,  the  dodrine 
according  to  godlinefs— not  according  to  any  fcheme  of 
natural  religion  ;  nor  according  to  any  human  device  ; 
nor  according  to  the  reveries  of  enthuliafm — ^but 
found  and  uncorrupted  doftrine,  worthy  of  an  holy 
and  merciful  God,  moft  neceflary  and  ufeful  to  man. 

In  the  fame  letter  to  Titus,  a  fummary  of  Cliriftian 
do6lrine  is  given  us  in  the  following  language.  "  The 
"  kindnefs  and  love  of  God  our  Saviour  toward  man 
"  appeared,  not  by  works  of  righteoufnefs  which  we 
"  have  done  ;  but  according  to  his  mercy  hefavedus, 
"  by  the  wafhing  of  regeneration,  and  renewing  of 
*'  the  holy  Ghoft — that  being  juftified  by  his  grace, 
"  we  fliould  be  made  heirs  according  to  the  hope  of 
"  eternal  life.  This  is  a  faithful  faying,  and  thefe 
"  things  I  will  that  thou  affirm  conftantly,  that  they 
"  who  have  believed  in  God  fliould  be  careful  to  main- 
"  tain  good  works.^' 

Hence  it  appears  that  godlinefs  includes  faith  and 
practice — truths  to  be  believed;  and  duties  to  be  per- 
formed. Both  may  be  comprehended  in  this  general 
language :  Holinefs  of  heart  and  life  founded  on  the 
faith  of  Chrift.  For  godlinefs  is  to  live  hy  the  faith  of 
the  Son  of  God,  Faith  is  the  aifent  of  the  underftand- 
ing  to  revealed  truth,  and  the  affent  of  the  heart,  or 
a  pradical  faith. 

We  will  confider,  first,  the  principal  truths  con- 
tained in  the  religion  of  Jefus  Chrift,  which  evince  it 
to  be  the  doctrine  according  to  godlinefs.  Secondly, 
the  rules  of  life,  which  prove  the  fame  thing. 

First,  the  principal  truths^  or  articles  of  Chriftian 
faith. 

We  wifh  to  fpeak  on  this  point  as  the  Holy  Ghofi 
teacheth^  and  not  to  teach  for  doctrine  the  commandments 
of  men.  To  fpeak  in  the  words  which  man's  wifdom 
teacheth  would  be  the  doting  about  quejiions^  and  fir  if es 


12  FAITH    AND    PRACTICE. 

cf  words^  againft  which  the  apoflle  enters  an  exprefs 
caution ;  and  which  he  mentions  as  oppofed  to  the 
wholefome  words  of  our  Lord  Jefus  Chrift,  and  the 
dodlrine  which  is  according  to  godlinefs. 

Three  truths  claim  fpecial  attention :  The  death  oJf 
Chrift  as  our  ranfom — the  energy  of  the  holy  Spirit — • 
immortaUty  in  foul  and  body. 

1 .  Redemption  by  the  blood  of  Chrift. 

In  a  paffage  already  recited,  the  apoftle  declares  that 
Jefus  Chrift  gave  hivifelf  for  us.  And  chap.  ii.  5,  6.  of 
the  firft  letter  to  Timothy,  "  There  is  one  Mediator 
*'  between  God  and  men  ;  the  man  Chrift  Jefus,  who 
"  gave  himfelf  a  ranfom  for  all.''  Similar  declarations 
frequently  occur  in  his  other  epiftles.  It  fliall  fufiice  to 
quote  the  following.  "  In  whom  we  have  redemption 
"  thro'  his  blood.  Whom  God  hath  fet  forth  to  be  a 
**  propitiation,  through  faith  in  his  blood.  Chrift  hath 
*'  given  himfelf  for  us,  an  offering  and  a  facrifice  to 
*'  God  for  a  fweet  fmelling  favor."  The  fentiment  of 
his  vicarious  fufferings  runs  through  a  great  part  of 
the  epiftle  to  the  Hebrews.  This  fentiment,  and  in- 
deed the  whole  gofpel,  proceeds  upon  the  fuppoiition 
that  man  has  loft  original  rectitude.  "  JIow  can  man 
"  be  juftified  with  God  ?  Who  can  bring  a  clean  thing 
*'  out  of  an  unclean?"  A  view  of  God,  glorious  in 
holinefs,  will  be  accompanied  with  fober  thoughts  of 
ourfelves,  as  polluted  by  the  condition  of  our  birth, 
needing  a  ranfom.  The  fmner,  who  beholds  the  pu- 
rity of  God,  has  a  view  of  lin  as  exceeding  odious. 
He  loathes  and  abhors  himfelf.  "  The  whole  world  is 
"  become  guilty  before  God.  Judgment  is  come  up- 
"  on  all  to  condemnation." 

From  this  judgment,  the  ranfom,  which  the  Medi- 
ator paid,  is  the  only  deliverance.  God  "  hath  made 
"  him,  who  knew  no  fin,  to  be  a  fin-offering  for  us, 
"  that  we  might  be  made  the  righteoufnefs  of  God  in 
''  him."  This  is  a  doctrine  according  to  godlinefs  : 
It  refleds  the  higheft  honor  on  the  wifdom,  holinefs. 


JFAITH    AND    PRACTICE.  13 

government  and  mercy  of  God :  It  exhibits  fm  as  the 
iccurfed  thing,  the  demerit  of  which  is  awfully  dif- 
played  in  the  crucifixion  of  the  holy  one  and  the 
gusT.  For  if  thefe  things  be  done  in  the  green  tree,  what 
Jhall  be  done  in  the  dry  ? 

'  You  may  imagine  that  abfolute  grace  might  have 
pardoned  fin.  But  God's  thoughts  are  not  as  our 
thoughts.  He  hath  determined  the  cafe  otherwife,  if 
Chriftianity  be  true  :  And  no  prefumption  of  its  falfe- 
hood  arifes  from  the  affurance  it  gives  us,  that  Chrift 
crucified  is  the  only  foundation  God  hath  laid  for  the 
abfolution  of  finners.  Will  you  undertake  to  prove, 
that  his  law  would  have  appeared  to  be  holy,  jufi:  and 
good,  if  remifilon  of  fin  had  been  difpenfed  without 
any  fuch  provifion  or  medium  as  the  facrifice  of  Chrifl:  ? 
Infinite  wifdom  always  has  the  highefl:  reafons  for  its 
appointments.  We  therefore  infer,  from  the  ranfom 
which  God  hath  provided  for  finful  man,  that  the  plan 
is  infinitely  wife,  while  the  reafons  of  it  are  far  above 
bur  comprehenfion.  But  from  what  do  we  reafon  or 
infer,  if  v^e  fay  that  fome  other  plan  would  have  been 
as  wife,  or  wifer  ?  What  do  we  know  of  the  pofiibil- 
ities  in  the  divine  power  and  wifdom  ?  Shall  we  call 
in  queftion  the  propriety  of  his  revealed  counfel  ?  Shall 
we  reject  it  againft  ourfelves  ?  It  affures  us,  that  he 
"  will  magnify  the  law,  and  make  it  honorable.  My 
"  righteous  fervant  fliall  juftjfy  many ;  for  he  fliall 
*'  bear  their  iniquities.  The  Lord  is  well  pleafed  for 
^*  his  righteoufnefs'  fake."  Pardon  for  finners,  recon- 
ciliation for  enemies,  through  the  crofs  of  Chrifi:,  does 
not  frujirate  the  grace  of  God  ;  but  difplays  it  in  harmo- 
ny with  perfect  holinefs  and  the  fi:ability  of  his  gov- 
ernment. "  It  is  a  faithful  faying,  and  worthy  of  all 
t'  acceptation,  that  Chrifi:  Jefus  came  into  the  world 
f'  to  fave  finners/' 

2.  In  connection  with  his  expiatory  facrifice  we  men- 
tioned, fecondly,  the  energy  of  the  holy  Spirit, 

"  Except  a  man  be  born  of  the  Spirit,  he  cannot  en- 


I4>  FAITH    AND    PRACTICE* 

"  ter  into  the  kingdom  of  God.  The  wafhing  of  re-; 
"  generation  and  renewing  of  the  Holy  Ghoft"  are 
joined  with  juftification  by  grace  through  the  redemp- 
tion in  Chrift.  (Titus,  iii.  5,  7.)  In  regeneration  a 
new  man  is  born — "  not  of  blood,  nor  of  the  will  of 
"  the  flefh,  nor  of  the  will  of  man,  but  of  God.  Of 
"  his  own  will  begat  he  us." 

We  muft  then  admit^  as  a  principle  of  our  religion, 
the  operation  of  a  Spirit  diftinct  from  a  man's  own, 
and  fuperior  to  any  finite  agency,  changing  his  views, 
affections,  and  hopes.  That  the  mode  of  operation 
cannot  be  traced  is  no  objection.  For  we  hear  the 
found,  and  fee  the  effects  of  the  wind  ;  but  cannot  tell 
whence  it  cometh^  ar  whither  it  goeth.  The  real  opera- 
tion of  the  Spirit  is  proved  by  its  fruits.  "  The  fruit 
"  of  the  fpirit  is  in  all  righteoufnefs,  and  goodnefs,  and 
"  truth."  The  do6lrine  of  regeneration  is  therefore 
according  to  godlinefs. 

The  doctrine  of  divine  influence  and  afliftance  to 
human  enquiries  and  endeavors  is  an  important  arti- 
cle of  our  religion.  "  We  have  accefs,  through  Jefus 
"  Chrift,  by  one  Spirit,  unto  the  Father.  Alk,  and  ye 
*'  fhail  receive."  Earthly  parents  "  give  good  gifts 
"  unto  their  children.  How  much  more  fliall  your 
*'  heavenly  Father  give  the  holy  Spirit  to  them  w^ho 
"  afii  him  ?  He  who  fpared  not  his  own  Son,  but  de- 
•*  livered  him  up  for  us  all,  will  with  him  alfo  freely 
*^  give  us  all  things.  Unto  every  one  that  hath  fhall 
"  be  given,  and  he  lliall  have  abundance.  Work  out 
*^  your  own  falvation  with  fear  and  trembling  :  For 
*'  it  is  God  who  worketh  in  you,  both  to  will  and  to 
^  do,  of  his  good  pieafure."  Paffages  of  this  tenor 
abound  in  the  gofpel — that  we  might  give  all  diligence, 
and  add  to  our  faith  the  whole  aifemblage  of  perfonal 
and  focial,  divine  and  chriftian  virtues.  Let  this  doc- 
trine of  the  energy  of  the  holy  Spirit  be  firmly  be- 
lieved, as  a  foundation  and  conftant  incentive  to  all 
holy  converfation  and  godlinefs. 


FAITH    AND    PRACTICE.  15 

3.  Immortality  in  foul  and  body  is  an  important  ar- 
ticle of  our  faith. 

Our  Saviour  Jefus  Chrift,  by  his  appearance,  "  a- 
boliftied  death,  and  brought  life  and  immortality  to 
light  by  the  gofpel."  The  full  manifeftation  of  this 
truth  was  referved  to  thefe  lafl  days.  By  the  revela- 
tion of  Jefus  Chrift  it  is  afcertained,  that  this  corrupt- 
ihle  Jhall put  on  incorruption^  and  this  mortal  muft  put  on 
immortality.  He  rofe  to  immortal  life  as  a  pledge  that 
he  will,  at  his  appearing  and  kingdom,  change  our  vile 
hody^  that  it  may  he  fajhioned  like  unto  his  glorious  body. 
Had  he  not  rifen,  to  die  no  more — had  he  not,  for 
the  fufFering  of  death,  been  highly  exalted  and  glori- 
fied, our  faith  would  have  had  no  foundation.  His 
refurredion  declared  him  to  be  the  Son  of  God  with 
power- — the  Jirji-fruits  of  them  that  Jleep  in  him,  who 
lliall  bear  the  i?nage  of  the  heavenly  Adam  in  the  glories 
of  immortality,  as  they  have  borne  the  image  of  the 
earthly,  in  a  fubjedlion  to  corruption  and  mortality^ 
*'  The  gift  of  Gcd  is  eternal  life,  through  Jefus  Chrift 
*'  our  Lord.'*  The  heirs  of  ^romiie  fhall  be  like  him^ 
and  fee  him  as  he  is.  Were  it  not  for  this  hope,  the 
godly,  in  certain  circumftances,  would  be  of  all  men 
moft  miferable.  But  in  this  hope  they  patiently  con- 
tinue in  well  doing. 

The  principles  of  Chriftian  dodrine,  which  we 
have  noticed  ;  that  is,  the  facrifice  of  the  crofs  as  our 
ranfom — the  influence  and  energy  of  the  holy  Spirit — 
and  the  immortality  revealed  in  the  gofpel,  recom- 
mend the  religion  of  Jefus  as  highly  worthy  of  an  ho- 
ly and  merciful  God,  and  of  the  higheft  value  to  a 
guilty  world.  Thefe  are  truths  which  lie  at  the  foun- 
dation of  all  holinefs — the  motives  which  are  exhibit- 
ed in  every  part  of  the  gofpel,  to  perfuade  and  influ- 
ence to  a  Chriftian  temper  and  life. 

Some  have  thought  it  immaterial  what  principles  a 
man  holds.  They  feem  to  think  that  they  are  not  ac- 
countable for  their  principles — that  thefe  depend  not 
on  the  win — that  the  life  may  be  right,  however  wrong 


16'  FAITH    AND    PRACTICE. 

our  faith.  It  is  true,  that  many  wrong  opinions  ntay 
coniift  with  a  good  heart.  But  can  a  man  be  a  Chrif- 
tian  in  practice,  who  does  not  confent  to  the  firft  prin- 
ciples of  the  doctrine  of  Chrift  ?  Can  he  be  juftified 
Other  wife  than  by  faith  in  the  blood  of  Chrift  ?  Can 
he  be  fanclified  in  fpirit,  foul  and  body,  except  by  the 
Spirit  of  life  in  Chrift  Jefus  ?  Can  he  purify  himfelf 
as  Chrift  is  pure,  and  adorn  the  doctrine  of  the  Sav- 
iour by  an  heavenly  converfation,  without  the  hope 
of  immortality?  Can  he  be  a  real  Chriftian,  if  the 
faith  of  the  Son  of  God  is  not  the  governing  princi- 
ple of  his  life — if  the  promifes  of  the  gofpel  do  not 
conftrain  him  ?  Doubtlefs  faith  and  practice  muft  go- 
together.  Works  without  faith  are  dead,  no  lefs  than 
faith  without  works. 

We  will  ilot  here  examine  how  far  men's  reli- 
gious principles  depend  on  themfelves :  That  they 
are,  in  a  great  meafure,:  voluntary  muft  be  allowed.; 
The  lovers  of  truth  will  not  be  left  to  dangerous  and 
fatal  errors.  If  any  man  "Will  do  the  will  of  God ^  he  fhall 
know  of  the  dodrine.  Ignorance  or  error  proceeding 
from  want  of  love  to  the  truth,  from  pleafure  in  un- 
right eoufnefs,  from  hatred  of  the  light,  is  a  crime, 
not  an  excufe.  This  is  a  commandment  of  God,  that 
we  believe  in  his  Son  Jefus  Chrift.  If  the  million  of  Je-! 
fus  hath  been  proved,  and  men,  from  any  caufe,  will 
not  attend  to  the  proofs  of  it,  their  difbeiief  is  their 
fin  :  It  proceeds  from  an  evil  heart. 

We  have  fliewn,  that  the  principal  articles  of  our 
faith  exhibit  it  as  a  doctrine  according  to  godlinefs. 
The  fame  thing  will  further  appear, 

Secondly,  from  the  duties  of  this  religion  ;  duties 
depending  on  the  principles. 

Among  the  firft  duties  of  the  Chriftian  religion  are 
FAITH  and  REPENTANCE.  Thefe  indeed  are  the  fum. 
of  the  doctrine  according  to  godlinefs.  Jefus  opened 
the  gofpel  of  the  kingdom  in  this  manner.  Repent^  and 
believe  the  gofpel.  This  is  the  work  of  God  that  ye  believe 
on  him  whom  he  hath  fent.     The  faith  intended  is  the 


FAITH    AND    PRACTICE.  17 

work  God  hath  afflgned  us — the  fame  as  to  labor  for 
the  meat  of  everlajiing  life^  as  the  conne6lion  Iheweth^ 
It  is  therefore  no  other  than  a  praSiical  faith.  To  con- 
fefs  Chrift,  what  is  it  but  a  renunciation  of  all  worldly 
lufts,  and  an  engagement  to  obferve  whatfoever  he 
hath  commanded  ? — to  learn  of  him,  to  follow  him, 
to  take  his  yoke  upon  us  ?  In  this  fenfe,  and  in  nothing 
fliort  of  this,  he  that  believeth  fhall  he  faved.  That 
faith,  which  is  confidered  as  an  obligation  to  holinefs, 
and  aflually  becomes  a  principle  of  it,  is  faving  faith. 
Such  thoughts  of  the  great  God  as  accord  with  the 
difcoveries  he  hath  made  of  himfelf  by  Jefus  Chrift, 
lay  the  foundation  of  godlinefs.  For  "  no  man  know- 
"  eth  the  Father,  fave  lie  to  whoni  the  Son  will  reveal 
"  him."  This  know^ledge  is  a  pra6i:ical  knowledge,  a 
practical  faith  ;  and  therefore  eternal  life.  It  is  the 
dedication  of  ourfelves  to  God  in  Chrift,  a  living  fac- 
rifice^  holy^  acceptable. 

Repentance  is  a  change  of  inward  principles  and 
affeclions :  It  is  turning  from  fin  to  God.  Fruits  meet 
for  repentance  are  ftated  by  our  apoftle.  "  For  behold 
"  this  felf-fame  thing  that  ye  forrowed  after  a  godly 
*'  fort,  what  carefulnefs  it  wrought  in  you  ;  yea,  what 
"  clearing  of  yourfelves ;  yea,  what  indignation  ;  yea, 
*'  what  fear  ;  yea,  what  vehement  delire  ;  yea,  what 
"  zeal ;  yea,  what  revenge  V*  Such  "  have  put  off*  the 
"  old  man,  which  is  corrupt  according  to  the  deceit- 
"  ful  lufts ;  and  are  renewed  in  the  fpirit  of  their 
"  mind  ;  and  have  put  on  the  new  man,  which  after 
"  God  is  created  in  righteoufnefs  and  true  holinefs." 

Here  you  have  a  view  of  gofpel  faith  and  repent- 
ance,— the  qualifications,  the  diftinguiftiing  character, 
of  a  difciple  of  Jefus.  Grace  and  faith,  far  from  dif- 
penfmg  with  true  holinefs,  are  the  motive  and  prin- 
"  ciple  of  it.  "  Our  old  man  is  crucified  with  him, 
"  that  the  body  of  fin  might  be  deftroyed,  that  hence- 
"  forth  we  fhould  not  ferve  fin."  Thus  is  grace  ex- 
alted.    By  three  dififerent  characterifticks  our  apoftle 


IS  FAITH    AND    PRACTICr. 

delineates  real  GhriiHanity—/^///^  ijuhich  worketh  by 
love — a  new  creature— keeping  the  commandments  of  God. 
Each  of  thefe  means  the  fame  thing :  Each  expreffes 
the  condition  of  the  gofpel,  and  exhibits  it  as  the 
do&ine  according  to  godlinefs. 

This  condition  is  other  wife  exprelfed  by  humility 
and  charity.  The  refult  is  the  fame  :  It  is  the  doctrine 
according  to  godlinefs.  "  Come  unto  me,  ye  who 
"  labor  and  are  heavy  laden.  Learn  of  me,  for  I  am 
"  meek  and  lov/ly.  All  men  Ihall  know  that  ye  are 
"  my  difcipies,  if  ye  have  love  one  to  another."  With- 
out love,  divine  and  fociul,  neither  faith, nor  alms  deeds, 
nor  m.artyrdom  avail.  '•  Be  clothed  with  humility, 
"  Put  on  chanty  above  all  things."  This  v/ill  adorn 
the  doclrine  of  cur  Saviour.  "  Having  thefe  promif- 
"  es,  let  U3  cleanfe  ourfeives  frOm  all  filthinefs  of  flefh 
"  and  fpirit,  perfecting  holinefs  in  the  fear  of  God. 
"  Add  to  faith  virtue,  knowledge,  temperance,  pa- 
"  tience,  godlinefs,  brotherly-kindnefs  and  charity." 

Such  are  the  duties  of  religion  ;  fuch  is  the  dociirine 
according  to  godlinefs.  It  recommends  univerfal  ho- 
linefs ;  and  on  the  only  ground  on  which  it  can  be 
produced  and  maintained,  the  principles  and  promifes 
of  the  gofpel.  A  conformity  to  this  dodlrine  is  a  ren- 
ovation of  the  underiianding  and  heart :  It  is  right- 
eoufnefs,  and  peace,  and  joy  in  the  Holy  Ghoft^ — It  is 
an  imitation  of  the  moral  pcrfedions  of  God — a  ftate" 
of  reconciliation  v/ith  him— benevolence  to  men — and 
the  enjoyment  of  ourfeives.  The  principles  and  fpirit 
of  this  wifdom  from  above  are  purity,  peace,  gentle- 
nefs,  mercy  and  good  fruits,  impartiality  and  godly 
fmcerity.  In  agreement  herewith  we  Ihall  do  good  to 
all,  fpreading  peace  and  happinefs  round  us,  accord- 
ing to  our  opportunity  and  ability  ;  fulfilling  our  ref- 
pe6bive  duties  as  members  of  fociety  or  of  the  churqh 
of  Chrift  ;  and  exhibiting  the  virtues  adapted  to  our 
circumftances — content  vv^ith  our  own  ftate, 
or  fympathifmg  with  others  as  their  Hate  may  be. 


FAITH    AND    PRACTICE.  19 

Oppofed  to  the  doctrine  according  to  godllnefs  are 
divifions  and  fchifm,  pride  and  uncharitablenefs,  con- 
tentions for  forms  at  the  expence  of  vital  piety  ;  for 
'things  indifferent  at  the  expence  of  things  effential ; 
for  human  fyftems  to  the  denial  of  the  unalienable 
right  of  private  judgment,  and  implicit  invaiion  of 
the  prerogative  of  the  head  of  the  church. 

Oppofed  to  his  dodlrine  are  the  preteniions  to  pri- 
vate revelation,  which  bring  the  oracles  of  God  to 
the  ftandard  of  every  vilionary.  Thus  a  fight  againft 
God  is  maintained  under  a  mifguided  zeal  for  him. 

As  little  do  the  feclufion  and  auilerities  of  a  monaftic 
life  accord  with  his  religion  who  went  about  doing  good. 

Any  doctrine  that  interferes  with  the  order  of  fo- 
ciety,  with  the  duties  of  our  relations  and  ftations,  is 
contrary  to  that  of  Chrifl.  This  teaches  to  lead  a 
quiet  and  peaceable  life — to  love  our  nation,  and  feek 
the  good  of  Jerufalem — to  cultivate  the  public,  pri- 
vate and  friendly  affections,  as  they  were  confpicuous 
in  the  author  of  our  reUgion. 

Oppofed  to  his  religion  is  every  doctrine  of  licen- 
tioufnefs — every  doctrine  addreffed  to  the  prejudices, 
paffions  and  lufts  of  men — every  doctrine  which  makes 
religion  uncertain  and  mutable.  Jefus  Chriji  is  the 
fame  yejlerday^  to-day^  and  forever.  Truth  is  immuta- 
ble, Godlinefs  is  the  fame  in  all  times  and  places. 
"  The  wrath  of  God  is  revealed  againft  all  unright- 
"  eoufnefs,  and  ungodlinefs  of  men."  The  grace  of 
God  teacheth  to  crucify  the  flejl^^  with  the  affe6lio7is  and 
lufts — to  ft  rive  for  the  mafiery  of  our  appetites. 

The  view  we  have  taken  of  the  truth  as  it  is  in  Jcr 
fus,  the  doctrines  to  be  believed  and  their  practical  de- 
lign  and  influence,  may  fuilice  for  our  propofed  delin- 
eation of  religion. 

The  true  Chriftian  knows  what  and  why  he  wor- 
ihips.  The  love  of  God  and  friendfhip  of  Chrift  teach 
him  univerfal  benevolence.  He  views  with  compla- 
cency all  the  followers  of  God  and  of  his  Son.  He 
has  meat  to  eat,  of  which  the  world  is  ignorant.     He 


20  FAITH    AND    PRACTICE. 

learns  obedience  by  all  that  he  fufFers,  as  did  the  blefll 
ed  Jefus — never  murmuring  or  defponding.  He  fees 
the  beauty  of  holinefs,  the  deformity  and  malignity 
of  fin  ;  and  his  inward  affedion  to  the  former,  and 
abhorrence  of  the  latter,  correfpond  to  the  nature  of 
them.  The  adijiiniftration  of  God  is  contemplated, 
not  with  acquiefcence  merely,  but  with  delight.  Ob- 
ferving  the  works  and  ways  of  God,  his  fervent  pray- 
er is,  Thy  will  he  done.     This  is  godlinefs. 

If  the  view  we  have  taken  of  Chriftianity  be  juft, 
then  doubtlefs  this  counfcl  is  of  God.  No  oth^r  could 
have  exhibited  the  glorious  harmony  of  his  holinefs, 
juftice  and  mercy.  No  other  could  have  laid  fuch  a 
foundation  for  the  reftoration  of  apoftates.  No  other 
could  give  the  peace  which  paffeth  all  underjlanding. 
No  other  could  fupply  with  ftrength  againft  fin.  No 
other  could  give  the  lively  hope  of  eternal  life.  How 
neceflary,  how  ufeful  and  important  the  do^lrine  of 
Chrifi:  ?  No  man  ever  fpake  as  he  fpake.  Could  he 
have  done  the  works  he  did,  if  he  were  not  a  divine 
perfon  ?  Could  he  otherwife  have  forefeen  and  fore- 
told the  various  events,  which  came  to  pafs  according 
to  his  declaration,  refpedbing  himfelf  and  his  religion 
and  difciples  ? — refpediing  the  temple  and  city  of  Je- 
rufalem,  and  the  people  of  the  Jews  ?— Therefore, 

Secondly,  we  ought  to  gwe  diligent  and  earneji  heed 
to  his  doctrine.  By  receiving  the  record  which  God  hath 
given  of  his  Son,  we  fet  to  our  feal  that  God  is  true, 
"  We  receive  the  witnefs  of  men :  The  witnefs  of 
"  God  is  greater."  We  receive  his  witnefs,  when  the 
gofpel  worketh  effedually  in  us.  Believers  on  the  Son 
of  God  have  the  witnefs  in  themfelves^  in  the  fanclify- 
ing  influence  of  the  gofpel.  Their  converfation  in 
heaven  is  a  good  exem.plification  of  their  faith.  A 
religion,  which  has  fuch  effecl  on  its  difciples,  is  man- 
ifefled  to  be  the  do^lrine  according  to  godlinefs. 

Thirdly,  if  the  converfation  of  any  profefTors  is  not 
as  becometh  the  gofpel,  let  the  reproach  fall  on  them^ 


FAITH    AND    PRACTICE.  21 

and  not  on  their  profejfion.  Did  they  walk  worthy  of 
their  vocation,  they  would  -put  to  ftlence  the  ignorance 
of  foolijh  men.  That  the  name  of  Chrift  and  his  doc- 
trine are  reviled  through  them  is  for  a  lamentation. 
This  is  their  condemnation.  For  "  the  foundation  of 
"  Godftandeth  fure,  having  this  feal,  The  Lordknow- 
"  eth  them  that  are  his.  And,  Let  every  one  that 
"  nameth  the  name  of  Chrift  depart  from  iniquity." 
Would  we,  who  profefs  godlinefs,  adt  up  to  this 
prdfeffion,  let  us  reverence  Jefus  as  fent  of  God,  and 
leparate  ourfelves  from  fuch  as  treat  him  with  indif- 
ference and  v/ith  fcorn.  "  What  fellowftiip  hath 
"  righteoufnefs  with  unrighteoufnefs  ?  And  what 
"  communion  hath  light  with  darknefs  ?"  The  affert- 
ers  of  the  fufhciency  of  the  light  of  nature,  the  revil- 
ers  of  the  gpfpel,  would  be  thought  to  have  an  im- 
proved tafte,  a  correal  and  enlarged  mind.  The  gof- 
pel  has  enlightened  mankind  fitting  in  darknefs,  with- 
out hope,  thinking  the  Godhead  to  be  like  unto  gold, 
or  iilver,  or  ftone,  or  wood,  graven  by  art  and  man's 
device.  To  whom  but  Chrift,  the  light  of  the  world, 
is  it  ovi^ing  that  the  fame  ignorance  on  moral  and  reli- 
gious fubjecls  does  not  prevail  in  the  prefent  time 
throughout  Chriftendom  ?  Or  whence  is  it,  that  the 
infidel  has  now  a  better  underftanding  on  fuch  fub- 
jecls  ?  He  will  not  aik  nor  receive  counfel  from  God 
only  wife — will  not  acknowledge  that  he  is  obliged  to 
Chriftianity  for  the  light  it  has  given  him.  Thofe 
who  have  no  fenfe  of  the  fall,  corruption  and  imbe- 
cility of  human  nature — who  fee  no  need  of  a  Re- 
deemer to  atone  for  man's  guilt,  or  of  fupernatural 
alliftance  to  fet  him  free  from  the  defilement  of  it — 
who  truft  in  themfeh^es  that  they  are  righteous,  and 
will  not  fubmit  to  the  righteoufnefs  of  God,  which 
is  by  faith  of  Jefus  Chrift,  cherifti  vain  imiaginations. 
"  Thou  fay  eft,  I  am  rich,  and  increafed  with  goods, 
"  and  have  need  of  nothing ;  and  knoweft  not  that 
"  thou  art  wretched,  and  miferable,  and  poor,  and 


22  FAITH    AND    PRACTICE. 

*'  blind,  and  naked."  The  fick  nigh  unto  death,  and 
yet  imagining  themfelves  in  found  heahh,  are  not 
more  difordered  in  their  natural  underftanding,  than 
finners  are  in  a  moral  fenfe,  if  they  think  themfelves 
juft  perfons.  The  firft  thing  requifite  in  the  religion 
of  guilty,  condemned,  helplefs  creatures  is  to  be  fen- 
fible  of  their  condition. 

To  us  the  gofpel  is  preached,  whether  we  will  hear 
or  forbear.  What  may  be  thought  of  the  piety  or 
virtue  of  any  who  have  not  heard  of  Chrift  is  not  the 
enquiry  for  fuch  as  have  heard  of  him  :  But  w^hat 
muft  be  thought  of  the  piety  or  virtue  of  the  latter, 
if  they  will  not  receive  him,  though  his  miflion  has 
fimilar  proof  to  that  which  we  have  for  the  exiftence 
and  providence  of  God. 

What  doctrine  did  Jefus  teach  ?  What  precepts  did 
he  give  ?  How  did  he  live  ?  All  that  he  taught  and  en- 
joined, all  that  his  own  example  enforced,  is  accord- 
ing to  godiinefs.  His  religion  is  practical  throughout : 
A  pradical  faith  or  affent  is  the  condition  of  it :  Its 
great  defign  is  to  call  all  men  to  repentance  ;  to  make 
them  holy  as  God  is  holy,  and  thus  meet  for  the  en- 
joyment of  him.  The  grace  of  the  gofpel  reftores  the 
dominion  of  righteoufnefs.  The  believer,  the  peni- 
tent, yields  himfelf  to  God  as  one  alive  from  the  dead* 
Being  made  free  from  fin^  and  become  fervants  to  God^ 
ye  have  your  fruit  unto  hoUnefs^  and  the  end  evcrlajlin^ 
life. 


SERMON  II. 

AN  ENQUIRY  ABOUT  ETERNAL  LIFE. 


MARK  X.    17. 

AND  WHEN  HE  WAS  GONE  FORTH  INTO  THE  WAY, 
THERE  CAME  ONE  RUNNING,  AND  KNEELING  TO  HIM, 
AND  ASKED  HIM,  GOOD  MASTER,  WHAT  SHALL  I  DO 
THAT  I   MAY  INHERIT  ETERNAL  LIFE  ? 

|_  HE  confideration  of  this  queftion  will  aiFord 
ufeful  inflru6lion,  firft,  in  its  immediate  reference  to 
the  character  and  circumftances  of  the  perfon  who 
propofed  it.  Secondly,  as  an  enquiry  of  univerfal 
concern. 

First,  With  reference  to  the  perfon  who  propa- 
fed  it. 

Three  evangelifts,  Matthew,  Mark  and  Luke,  have 
related  the  ftory  of  this  young  man's  application  to 
Chrift :  They  all  introduce  it  upon  the  occafion  of 
young  children  being  brought  to  Chrift  for  his  blelT- 
ing.  The  difciples  reproved  thofe  who  brought  them  ; 
but  HE,  approving  of  their  being  brought,  was  dif- 
pleafed  with  the  difciples,  and  faid,  "  Suffer  the  little 
"  children  to  come  unto  me,  and  forbid  them  not ; 
^'  for  of  fuch  is  the  kingdom  of  God.  Verily  I  fay 
"  unto  you,  Whofoever  Ihall  not  receive  the  kingdom 
"  of  Cxod  as  a  little  child,  he  ihall  not  enter  therein. 
"  And  he  took  them  up  in  his  arms,  put  his  hands  up- 
"  on  them,  and  bleffed  them."     St.  Luke  introduces 


24  AN    ENQUIRY    AB6uT    ETERNAL    LIFE. 

the  parable  of  the  Pharifee  and  publican  as  delivered 
at  the  fame  time.  Upon  this  occafion  one  came  run- 
nings and  kneeling  to  Chrift,  ayid  ajked  him^  Good  Majler^ 
what  jhall  I  do  that  I  may  inherit  eternal  life  ?  Luke  in- 
forms us,  that  he  was  a  ruler  :  Matthew,  that  he  was  a 
young  man  :  All  the  three  evangelifts  fay,  that  he  had 
^^'axpojfejftons.  The  connexion,  in  which  they  all  in- 
troduce his  application  to  Chrift,  intimates  that  he 
was  impreffed  with  the  inftruclions  and  examples  of 
humility  contained  in  our  Lord's  parable,  and  in  the 
cafe  of  the  little  children. 

Neither  the  elevated  rank,  fior  the  affluence,  nor 
the  youth  of  this  perfon  prevented  an  enquiry  about 
eternal  life — an  enquiry  of  the  higheft  moment. 

The  Jews  thought  that  in  their  fcriptures  they  had 
eternal  life.  The  text  faith,  that  when  our  Lord  was 
gone  forth  into  the  way^  the  young  man  propofed  his 
queftion.  That  he  came  running  expreffes  earneftnefs 
in  the  matter.  His  kneeling  to  Chrift,  and  ftiling  him. 
Good  Majier^  exprefs  fome  idea  of  the  real  charader 
he  addrelled — ^fome  perfuafion  that  the  beft  directions 
upon  the  fubje6t  of  eternal  hfe  might  be  expe(5led 
from  him.  The  reverential  pofture,  the  refpec^ful 
form  of  addrefs,  do  not  appear  to  have  been  adulato- 
ry, or  intended  in  deriiion.  Had  the  enquirer  view- 
ed Jefus  as  an  impoftor,  why  did  he  go  away  grieved  ? 
He  might  have  left  him  without  any  fuch  emotion, 
had  he  not  been  convinced  of  his  divine  miffion. 

But  however  ferious  or  earneft  in  his  enquiry,  the 
young  man  had  certainly  filfe  notions  on  the  fubjed. 
The  grief  with  v/hich  he  went  away  fliews  his  difap- 
pointment  with  the  anfwer  to  his  queftion  ;  and  there- 
fore his  wrong  opinion  of  the  way  and  terms  of  eter- 
nal life.  The  Jews  of  that  day  expeded  juftification 
by  the  works  of  the  law.  He,  with  others,  might 
think,  that,  touching  the  righteoufnefs  which  is  in 
the  law,  he  was  blamclcfs.  His  queftion,  taken  in 
connexion  with  what  follows,  carries  an  implication 


AN    ENQUIRY    ABOUT    ETERNAL    LIFE.  25 

that  he  had  already  fulfilled  the  terms  of  life.  What 
good  thing  Ihall  I  do  that  I  may  inherit  eternal  life  ? 
"  I  have  kept  the  commandments  from  my  youth. 
"  What  lack  I  yet  ?"  This  amounts  to  the  language  of 
the  Pharifee  in  the  parable,  who,  trufting  in  himfelf 
that  he  was  righteous,  accufed  his  fellow  worfhipper 
to  the  Father  :  "  God,  I  thank  thee  that  I  am  not  as 
*'  other  men  are,  extortioners,  unjuft,  adulterers  ;  or 
*'  even  as  this  publican.  I  faft  twice  in  the  week,  I 
"  give  tithes  of  all  that  I  poffefs."  If  the  young  ru- 
ler was  willing  to  juftify  himfelf,  the  anfwer  to  his 
queftions  was  calculated  to  ftrip  him  of  his  felf-ilattery, 
and  turn  his  apparent  concern  into  a  right  channel. 
Jefus,  knowing  what  was  neareft  his  heart,  tried  him 
in  that  thing.  On  hearing  the  commandments  enu- 
merated, he  faid,  without  hefitation,  "  Mafter,  all 
"  thefe  have  I  obferved  from  my  youth.  What  lack 
"  I  yet  ?  Then  Jefus  beholding  him  loved  him,  and 
"  faid  unto  himj  One  thing  thou  lackeft :  Go  thy  way, 
"  fell  whatfoever  thou  haft,  and  give  to  the  poor,  and 
"  thou  Ihalt  have  treafure  in  heaven  :  And  come,  take 
"  up  the  crofs,  and  follow  me."  He  appears  to  have 
been  a  perfon  of  engaging  manners,  from  his  refped:. 
ful  application  to  Chrift  on  the  moft  interefting  fub- 
je6l.  He  had  probably  maintained  a  character  of  vifi- 
ble  fobriety  and  regularity  of  life.  He  might  be 
thoughtful  and  inquifitive.  Our  Saviour  might  be- 
hold him  as  an  hopeful  youth,  open,  in  fome  meafure, 
to  a  conviclion  of  early  miftakes  and  prejudices,  wifh- 
ing  to  be  direded  in  the  path  of  life.  Viewing  him 
with  affeclion  and  concern,  Jefus,  the  friend  of  iin- 
ners,  the  lover  of  fouls,  anfwered  him  in  the  words 
juft  recited.  With  whatever  fincerity  and  engaged- 
nefs  he  came  to  Chrift,  he  had  not  weighed  the  fubjed 
of  his  appHcation.  He  was  ready  to  make  an  hafty 
conclufion  in  favor  of  himfelf.  He  knew  not  that  his 
wealth  was  his  idol.     He  Uttle  thought  that  his  virtue 

4 


26  AN    ENQUIRY    ABOUT    ETERNAL    LIFE. 

would  be  called  to  a  trial  fo  fevere  as  was  required  by 
the  anfwer  to  his  queftion. 

The  peculiar  iituation  of  Chriftianity  in  the  begin- 
ning required  an  inattention  to  the  outward  comforts 
and  advantages  of  life,  and  taking  up  the  crofs,  which 
h  not  ordinarily  required.  Place  all  the  allurements 
of  the  world  in  one  fcale,  and  the  joys  of  heaven  in 
another,  the  latter  infinitely  outweigh,  though  pur- 
chafed  at  every  earthly  facrifice,  and  at  the  price  of 
life. 

It  is  not  mentioned  as  a  fault,  that  the  young  ruler 
had  large  poffeffions.  He  might  come  honeftly  by 
them.  Nor  would  he,  in  ordinary  times,  have  been 
required,  as  a  condition  of  difciplefhip,  to  appropriate 
them  all  to  charitable  ufes.  The  affluent  are  required, 
in  all  times,  to  diftribute  to  the  poor  ;  but  not  to  caft 
their  whole  fubftance  into  a  common  {lock.  Religion 
always  demands  the  heart :  This  is  where  the  treafure 
is.  The  heart  cannot  be  divided  between  heaven  and 
earth.  Set  your  affedlion,  not  on  things  on  the  earth, 
but  on  things  above. 

All  thefe  have  I  obferved  from  my  youth.  Was  he 
aware  of  the  extent  of  the  di,vine  commandment  ? 
The  firft  and  great  commandment  is  this ;  "  Thou 
"  Ihalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
"  with  all  thy  foul,  and  with  all  thy  ftrength,  and 
"  with  all  thy  mind."  Could  he  fay,  I  have  kept  this 
commandment  from  my  youth  ?  Had  he  thus  loved 
God,  he  would  have  complied  with  the  terms  which 
Jefus  propofed.  Whofoever  hath  heard  arid  learned  of 
the  Father^  cometh  unto  me.  Eternal  life  muft  be  accept- 
ed as  the  free  gift  of  God  to  the  children  of  difobedi- 
ence—- beftowed  throug;!!  the  atonement  of  Chrift,  and 
on  his  terms.  "  The  righteoufnefs  of  faith,  without 
"  the  lavv^,  was  witnelTed  by  the  law  and  the  prophets." 
In  oppofition  to  this  righteoufnefs,  the  Jews  in  gen- 
eral, in  the  days  of  our  Saviour  and  his  apoftles,  and 
long  before,  went  about  to  ellabliih  their  own.     Had 


AN    ENQUIRY    ABOUT    ETERNAL    LIFE.  2? 

the  young  man  believed  unto  righteoufnefs,  his  con- 
ference with  Jefus  would  not  have  iffued  as  it  did. 
However  ftudious  of  information  on  the  fubjed  of 
eternal  life,  however  hopeful  his  cafe  might  appear, 
from  the  manner  and  circumftances  of  his  application 
to  Chrift,  he  went  away  in  fadnefs,  as  foon  as  he  heard 
the  terms  of  life.  He  hoped,  no  doubt,  that  eternal 
life  might  be  obtained  by  his  own  ftriclnefs,  by  fome 
good  thing  he  could  do.  It  was  an  hard  faying,  that 
he  muft  take  up  the  crofs.  Whatever  reluctance  he 
felt  at  foregoing  the  hope  of  eternal  life,  he  preferred 
treafures  on  earth,  a  portion  in  this  life. 

From  this  part  of  our  fubjecl  we  fee  the  danger  of 
riches.  In  the  infancy  of  the  gofpel,  the  temptations 
from  them  were  fuch,  that  our  Lord  made  this  reflec- 
tion upon  the  cafe  before  us,  "  How  hardly  Ihall  they 
"  who  have  riches  enter  into  the  kingdom  of  God  ? 
"  For  it  is  eafier  for  a  camel  to  go  through  a  needle's 
"  eye,  than  for  a  rich  man  to  enter  into  the  kingdom 
^'  of  God."  An  affluence  is  dangerous,  not  only 
when  the  caufe  of  religion  calls  for  extraordinary  fac- 
rifices  ;  but  at  all  times.  The  danger  is  particularly 
fpecified  in  Agur's  prayer  :  "  Left  I  be  full,  and  deny 
«  thee."  Alfo  by  St.  Paul :  "  They  that  will  be  rich, 
"  fall  into  temptation  and  a  fnare,  and  into  many  fool- 
"  ifhi  and  hurtful  lufts,  which  drown  men  in  deftruc- 
*'  tion  and  perdition.  Charge  them — that  they  be  not 
"  high  minded,  nor  truft  in  uncertain  riches  ;  but  in 
"  the  living  God."  Riches  efpecially  prove  a  fnare, 
when  they  fall  to  a  perfon  by  inheritance,  and  come 
into  his  poffeilion  in  youth. 

Further  ;  when  perfons  of  fuperior  rank  ferioufly 
enquire  about  eternal  concerns,  they  are  beheld  with 
refpecl.  We  hope  that  they  are  not  elated  with  earth- 
ly dignity — that  they  are  open  to  divine  teaching. 

Again  ;  thoughtfulnefs  about  eternal  life  is  particu- 
larly commendable  in  youth.  Sobriety  and  gravity, 
you  tell  me,  may  be  admitted  to  be  fuitable  for  middle 


28  AN    ENQUIRY   ABOUT    ETERNAL    LIFB. 

age  and  the  decline  of  life  ;  but  in  the  young  they 
may  be  conlidered  as  affectation — incompatible  with 
cheerfulnefs  and  pleafure.  With  licentious  mirth  and 
pleafure  they  are  incompatible  ;  but  not  with  that 
which  becomes  an  intelligent,  accountable  creature. 
That  mirth  is  not  to  be  deiired,  the  end  of  which  is 
heavinefs ;  which  unfits  for  contemplation ;  which 
cannot  be  reviewed  without  pain.  Would  you  wiih 
to  forget  that  you  are  made  wifer  than  the  beafts  of 
the  field  ?  would  you  wiih  to  acb  with  no  more  under- 
ftanding  or  refledion  than  they  ?  to  give  the  reins  to 
your  appetites  and  pafilons  ?  Thofe  pleafures,  which 
unfit  for  ufeful  employments,  as  well  as  for  every  re- 
ligious exercife,  are  baneful  to  fociety  ;  deftru6live  of 
your  reputation,  advancement  and  ufefulnefs  ;  of  your 
health  and  eafe ;  and  of  all  inward  ferenity.  You 
may  be  foberminded,  and  yet  cheerful.  To  be  fober- 
minded  is  not  to  be  morofe  and  cynical,  or  lumpifh 
and  melancholy.  It  is  to  be  reafonably  thoughtful 
what  we  are,  for  what  end  we  are  made  as  we 
are,  and  by  what  means  we  may  fecure  an  happy 
eternal  exiftence.  It  is  to  be  thoughtful  of  our 
mortality,  of  our  fouls,  of  the  good  part  which  can 
never  be  taken  away.  Is  it  not  folly  to  defer  fuch 
thoughts,  if  the  foul  excels  the  body  ?  if  no  ftage  of 
life  is  exempt  from  death  ?  if  eternity  is  of  more  mo- 
ment than  time  ?  if  man  can  provide  for  his  own 
higheft  fatisfaclion,  only  while  he  acts  a  part  becoming 
his  rational,  moral  nature  ?  It  is  amiable  in  the  young, 
amidfl  the  fnares  and  allurements  of  wealth,  honor 
and  pleafures,  to  be  inquifitive  on  their  immortal  con- 
cerns. Such  as  are  difi:ingui{hed  from  others  by  their 
family,  or  fortunes,  or  fituation  in  life,  fhould  be  am- 
bitious to  honor  themfelves  by  being  patterns  to  others 
of  a  juft  reverence  and  love  to  religion,  by  a  civil  car- 
riage, and  unblemifhed  morals. 

Again  ;  many  who  begin  well  in  religion,  go  back 
in  a  time  of  temptation.  The  way  to  life  is  through 
the  ftrait  gate  and  narrow  way.      They  did  not  fit 


AN    ENQUIRY    ABOUT    ETERNAL    LIFE.  29 

down  firft,  and  count  the  coft.  The  young  man  ad- 
dreffed  Chrift  in  a  refpedful  manner  on  the  moft 
weighty  fubjed.  But  he  had  not  laid  his  account  for 
oppofition.  He  came  not  expelling  to  hear  of  difficul- 
ties and  croffes  in  the  way  to  life.  He  came  not  as  one 
determined  to  purfue  that  way,  whatever  it  might 
coft  him.  When  he  was  told  of  felf-denial  and  the 
crofs,  his  courage  immediately  failed.  Difappointed 
and  fad,  he  continued  with  Chrift  no  longer.  His 
earthly  riches  were  dearer  to  him  than  his  foul. 

We  may  not  infer  from  hopeful  beginnings,  from 
partial  regards  to  religion,  from  prefent  warmth, 
that  the  principle  is  fixed,  or  really  introduced. 
If  Chrift  hath  any  rival  in  the  heart,  there  is  not 
the  fpirit  of  religion.  Education,  cuftom,  reputa- 
tion, regard  to  health,  a  certain  tendernefs  of  con- 
fcience,  may  reftrain  from  rnany  vices,  and  ex- 
cite to  various  virtues.  This  temptation  may  over- 
come one  perfon  ;  and  that  another.  The  proper  tri- 
al of  every  one  is  in  regard  to  the  fin  which  does  eaftly 
befet  him — whether  pride,  avarice,  fenfual  indulgence, 
or  any  other.  Many  lay  reftraints  on  their  own  reign- 
ing pailion  for  awhile,  and  in  certain  fituations,  anti- 
cipating the  fuller  gratification  of  it  in  time  to  come. 

Laftly,  the  confidence  which  the  young  man  placed 
in  the  externals  of  virtue,  in  a  negative  holinefs,  in- 
ftrucls  us  to  beware  of  a  fimilar  confidence,  and  of 
every  falfe  foundation  of  hope.  Others,  judging  from 
appearance,  may  think  us  Chriftians  :  but  God  look- 
eth  at  the  heart.  The  heart  is  deceitful.  Deceiving 
their  own  heart,  menfeem  to  themfelves  to  be  religious. 
Much  care  and  felf-examination,  with  fervent  prayer 
to  him  who  is  greater  than  our  heart,  are  requifite, 
left  a  deceived  heart  Ihould  turn  us  afide.  "  Search 
''  me,  O  God,  and  know  my  heart  ;  try  me,  and 
^'  know  my  thoughts :  See  if  there  be  any  wicked 
*'  way  in  me  ;  and  lead  me  in  the  way  everlafting/' 
Any  known,  allowed,  habitual  fin  proves  that  the 


30  AN    ENQUIRY    ABOUT    ETERNAL    LIFE. 

heart  is  not  right,  whatever  a  man  may  do  in  reli- 
gion. "  No  man  can  ferve  two  matters  :  For  either 
"  he  will  hate  the  one,  and  love  the  other  ;  or  he  will 
"  hold  to  the  one,  and  defpife  the"  other.*'  Chrift  is 
the  foundation,  other  than  which  no  man  may  lay. 
All  the  attempts  and  doings  of  fmners,  which  do  not 
refer  to,  which  are  not  built  upon,  this  foundation, 
all  the  hopes  of  falvation  which  are  not  bottomed  up- 
on it,  muft,  like  the  houfe  on  the  fand,  fall  to  ruin, 
when  the  winds  blow,  and  the  floods  of  temptation 
come*  Refufing  to  come  to  him,  to  accept  his  terms, 
men  muft  die  in  their  ftns.  For  no  other  hath  the  words 
of  eternal  life.  Coming  to  him  is  to  take  his  yoke  up- 
on us — to  learn  of  him  who  was  meek  and  lowly — 
having  every  thought  brought  into  captivity  to  him. 
The  Spirit  of  life  in  Jefus  Chrift  hath  made  fuch  free 
from  ftn,  and  fervants  of  righteoufnefs.  Having  the 
fruit  unto  holinefs,  the  end  is  eternal  life. 

It  was  propofed,  secondly.  To  confider  the  en- 
quiry in  the  text  in  a  more  general  view. 

Should  it  be  afked,  What  is  meant  by  eternal  life  ? 
an  apoftle  has  anfwered.  It  doth  not  yet  appear.  Ano- 
ther apoftle  hath  told  us,  "  Eye  hath  not  feen,  nor 
"  ear  heard,  neither  have  entered  into  the  heart  of 
"  man  the  things  which  God  hath  prepared  for  them 
"  who  love  him.  We  fee  through  a  glafs,  darkly. 
"  We  know  in  part."  Eternal  life  is  oppofed  to  death, 
the  wages  of  fm.  "  This  corruptible  fhall  put  on  in- 
"  corruption  ;  and  this  mortal,  immortality."  The 
image  of  the  earthly  Adam  Ihall  be  exchanged  for  the 
image  of  the  heavenly — faJJoioned  like  unto  his  glorious 
body.  "  We  wait  for  the  redemption  of  the  body  from 
"  the  bondage  of  corruption  into  the  glorious  liberty 
"  of  the  fons  of  God.  When  he  fliall  appear,  we  fhall 
"  be  Uke  him,  and  fee  him  as  he  is."  As  an  earneft  of 
this,  the  believer  is  born  of  incorruptible  feed.  He 
has  the  witnefs  in  himfelf.  Eternal  life  is  begun  and 
abideth  in  him.     The  feal  of  the  Spirit  is  the  earneft 


AN    ENQUIRY    ABOUT    ETERNAL    LIFE.  31 

of  the  glories  of  immortality,  as  the  firft  fruits  were 
of  a  full  harveft. 

"  Eternal  life  is  the  gift  of  God  through  Jefus 
"  Chrift,  who  hath  aboliflied  death,  and  brought  im- 
"  mortality  to  light."  The  bleffed  God  and  the  Re- 
deemer of  the  world  folicit  our  acceptance  of  this  gift. 
Will  you  go  away  from  him  who  gave  his  own  life  to 
fave  your  fouls  from  eternal  death  ?  in  whom  you  may 
have  life  abundantly  ?  What  do  fuch  defpifers  forego  ? 
to  what  trifles  do  they  facrifice  the  great  falvation  ? 
They  fet  the  higheft  value  on  temporal  things,  which 
fatisfy  not ;  and  account  eternal  things  as  of  no  value. 

On  the  credit  of  liiftory  we  believe  things  long  iince 
paft.  On  the  teftimony  of  others,  we  believe  things 
which  we  never  faw.  Now  the  witnefs  of  God  is 
greater  than  that  of  man.  "  This  is  the  witnefs  of 
"  God,  that  he  hath  given  us  eternal  life  in  his  Son." 
He  hath  fet  his  feal  to  the  miffion  of  Jefus.  Shall  we 
not,  by  believing  this  record,  fet  to  our  feal  that  God 
is  true  ?  Shall  we  not  confent  to  have  life  through  the 
name  of  the  only  begotten  Son  of  God,  giving  him- 
felf  a  facrifice  for  our  fins,  and  now  ever  living  to 
make  intercefilon  ?  alike  able  and  willing  to  fave  to 
the  uttermofi:  ?  Could  we  look  up,  and  fee  him  at  the 
right  hand  of  God,  it  would  be  infupportable.  God 
dwelleth  in  light  to  which  flefh  and  blood  cannot  ap- 
proach. We  may  believe  what  we  fee  not ;  and  be- 
lieving, rejoice  with  joy  unfpeakable.  We  may  be- 
lieve him  who  came  down  from  the  excellent  glory. 
If  we  patiently  wait  for  that  we  fee  not,  and,  by  con- 
tinuance in  well-doing,  feek  for  glory,  honor  and  im- 
mortality, we  fliall  inherit  eternal  Hfe.  Shall  then  the 
prize  of  our  high  calling  be  forgotten,  in  an  anxious 
care  for  the  body  and  time  ? 

Viewing  man  as  fallen  from  original  uprightnefs, 
who  will  floew  unto  him  his  tranfgrejfion  P  how  or  whe- 
ther the  heirs  of  death  and  wrath  may  be  refl:ored  ? 
The  beft  informed  among  the  heathen,  whatever  their 


32  AN    ENQUIRY    ABOUT    ETERNAL    LIFE. 

idea  that  the  Deity  may  be  propitious,  devifed  meanf 
of  atonement  which  are  rather  calculated  to  incenfe 
than  to  reconcile  him.  God  might  have  abandoned 
finning  man  as  well  as  the  angels  that  linned.  We 
learn  not  from  the  oracles  of  human  wifdom,  but 
from  thofe  oracles  to  which  the  feal  of  heaven  is  fet, 
that  dying  fmners  of  our  race  may  live.  The  language 
of  God  is,  I  have  found  a  ranfom.  The  Ranfomer 
was  to  the  Jews  a  ftumbling  block, .  and  to  the  Greeks 
foolifhnefs  ;  but  to  them  who  are  called,  both  Jews 
and  Greeks,  Chrift  the  power  of  God,  and  the  wif- 
dom of  God.  Neither  is  there  falvation  in  any  other. 
The  faith  which  receives  the  record  God  hath  given 
Mm,  faith  unto  life,  worketh  by  love — fuch  love  as 
accounteth  all  things  lofs  for  the  excellency  of  the 
knowledge  of  Chrift — ^that  we  may  be  found  in  him, 
having  the  righteoufnefs  which  is  of  God  by  faith — ^ 
may  be  crucified  to  the  world,  and  the  world  to  us — - 
may  prefs  toward  the  mark  for  the  prize  of  our  high 
calling.  The  believer,  renewed  by  the  Spirit  of  life 
in  Chrift  Jefus,  fees  in  him  adequate  provifion  for  the 
removal  of  the  guilt,  pollution,  and  all  the  effeds  of 
fin.  The  pardoning  voice  of  God,  by  his  word  and 
Spirit,  is  to  him  as  life  from  the  dead. 

As  fallen  creatures,  accountable,  deftgned  for  a  fu- 
ture, eternal  exiftence,  and  placed  upon  probation  un- 
der the  difpenfation  of  a  Mediator,  it  highly  concerns 
every  finner  to  receive  it  as  "  a  faithful  laying,  worthy 
"  of  all  acceptation,  that  Chrift  Jefus  came  into  the 
"  world  to  lave  ftnners"— rto  fecure  an  intereft  in 
Mni — --to  embrace  him  as  offered  in  the  gofpel.  "  Thi^ 
"  is  the  work  of  God,  that  ye  believe  on  him  whom 
'^^  he  hath  fent."  This  work  of  faith,  as  appears  from 
the  conneclion,  is  to  labor  for  the  meat  of  eternal  life^ 
not  for  the  meat  that  periflieth.  The  latter  compared 
witli  the  former  fcarce  calls  for  our  labor.  For  that  is 
the  Qfie  thing  needful^  the  good  part  which  fhall  never  he 
taken  awaj.     "  If  Chrift  is  yours,  all  things  are  yours  ; 


AN    ENQUIRY    ABOUT    ETERNAL    LIFE,  S3 

"  the  world,  and  life,  and  death,  things  prefent  and 
"  things  to  come."  He  is  the  only  objed  on  which  the 
foul  can  fix,  and  find  refi:.  There  is  a  fulnefs  in  him 
for  all  its  wants — a  fulnefs  of  light  and  truth,  pardon 
and  peace,  grace  and  glory.  To  know  him,  to  be  con- 
formed to  him,  to  take  the  dimenfions  of  his  love,  is 
to  be  filled  with  all  the  fulnefs  of  God.  The  Spirit  which 
Chrift  giveth  to  every  believer  is  as  a  well  of  water 
fpringing  up  to  everlafiing  life* 

But  how  can  they  believe,  who  prefer  the  honor  of 
men  to  that  of  God  ?  How  can  they  believe  who  make 
earthly  treafures  their  hope  and  confidence  ?  How  can 
they  believe  who  are  given  to  pleafures  ?  Neither  of 
thefe  clafTes  will  take  up  the  crofs,  and  follow  Chrift. 
Self-denial  would  imply  an  entire  change  in  their  char- 
after.  None  ever  found,  but  in  religion,  that  good 
which  anfwers  to  the  defires  of  the  heart.  Obferve 
the  various  and  ardent  purfuits  of  worldly  men — their 
inquietudes,  the  vain  fhow  in  which  they  walk.  See 
the  folly  of  feeking  a  portion  in  this  life. 

It  is  an  error,  on  the  one  hand,  to  fuppofe  that  we 
have  nothing  to  do,'  in  order  to  obtain  eternal  life.  It 
is  an  error,  on  the  other  hand,  to  imagine  that  we  can 
merit  it  by  any  obedience  of  ours — or  indeed  that  we 
have  any  ability,  either  to  will  or  do,  independently  of 
power  from  on  high.  All  we  have  or  hope  for  is  of 
grace,  without  and  contrary  to  merit.  We  have  me- 
rited death  and  wrath.  But  the  God  of  all  grace  "  hath 
"  no  pleafure  in  the  death  of  finners.  He  fo  loved  the 
"  world,  that  he  fent  his  only  begotten  Son  to  be  a 
"  propitiation  for  fin.  Whofoevei^believeth  in  him 
"  ihall  not  perifh,  but  have  everlafting  life."  The  Spi- 
rit of  life  in  him  is  given  to  begin  a  good  work,  and 
perform  it  until  the  day  of  Chrift:  It  operates  on  our 
reafon  and  confcience,  hopes  and  fears :  It  quickens  the 
dead  in  trespasses  :  It  breathes  on  dry  bones ^  and  they  live. 
All  our  fufficiency  is  of  God.  Without  his  preventing 
grace,  finners  make  no  enquiries  about  eternal  life : 

5 


^4f  AN    ENQUIRY    ABOUT    ETERNAL    LIFE. 

They  would  not  frame  their  doings  to  turn  to  the 
Lord — ^would  not  confider  at  all.    The  gofpel  ofFereth 
every  motive  to  perfuade,  every  argument  to  con- 
vince,  and  every  affiftance  to  enable  us  to  comply 
with  its  terms.      Sinners    muft  labor  for    that  meat 
which  endureth  unto  everhift'mg  life.     They  muft  strive 
to   enter  in  at  the  firait  gate.     The  m^eans  of  grace 
have  not  been  ordained  in  vain.     It  is  not  in  vain  that 
God  calleth  upon  linners,  "  Seek  the  Lord  while  he 
"  may  be  found.     Confider  your  ways.     Search  the 
"  fcriptures.     Receive  with  meeknefs  the  ingrafted 
"  word.     Watch  that  ye  enter  not  into  temptation. 
"  Quench  not  the  Spirit.     Wait  at  wifdom's  gates." 
They  can  contemplate  God  in  his  works  and  provi- 
dence, and  in  redemption — can  deliberate  on  the  con- 
fequences  of  their  own  volitions  and  adions.    Among 
the  gracious  words  of  him,  who  fpake  as  never  man 
fpake,  are  thefe  :    "  Afk,  and  ye  fliall  receive  :  Seek, 
"  and  ye  fliall  find.     Your  heavenly  Father  givet! .  the 
"  holy  Spirit  to  them  who  afk  him,  much  more  than'* 
an  earthly  father  giveth  bread  to  his  children.     Saith 
the  divine  Redeemer,  '  Behold,  I  ftand  at  the  door, 
"  and  knock ;    if  any  man  hear  my  voice,  and  open 
*'  the  door,  I  will  come  in  to  him,  and  fup  with  him, 
*'  and  he  with  me."     Open  to  him,  therefore,  while 
he  waits  for  admillion :   Otherwife  you  do  but  treafure 
up  wrath.  How  can  thofe  efcape,  who  neglect  fo  great 
falvation  ?  The  great  worth  of  the  foul  appears  from 
the  price  of  its  redemption.  But  the  unbeliever  thinks 
the  terms  of  the  gofpel  fevere,  though  its  author  gave 
his  own  life  to  fave  a  loft  world.     When  we  confider 
him,  who  was  in  the  form  of  God,  and  yet  humbled 
himfelf,    and    became   obedient    unto   the    death  of 
the  crofs  for  our  redemption  from  fin  and  death,  we 
certainly  could  not  objed:,  if  he  called  us  to  lay  down 
our  life  for  his  fake.     Eternal  life  will  compenfate  the 
lofs  of  temporal.    Unfatisfying  and  tranfient  as  world- 
ly gain,  glory  and  pleafures  are,  they  are  purfued 


AN    ENQUIRY    ABOUT    ETERNAL    LIFE.  5^ 

through  all  obftacles  and  perils.  Yet  it  is  matter  of 
complaint,  that  there  are  difficulties  and  felf-denial  to 
encounter,  when  eternal  life  is  the  end  of  our  faith. 
The  cares  of  this  life,  the  deceitfulnefs  of  riches,  and 
the  luft  of  other  things,  ftifle  any  convidion  of  the  dif- 
eafes  of  their  hearts — any  impreffions  of  eternal  reali- 
ties. The  foul  is  given  in  exchange  for  every  vanity. 
Have  any  imbibed,  from  their  early  days,  a  tender- 
nefs  of  confcience  ?  Have  they  had  a  character  for 
good  morals  ?  Have  they,  at  fome  feafons,  had  awak- 
ened in  them  a  lively  fenfe  of  the  value  of  gofpel  blefs^ 
ings,  and  much  folicitude  for  their  fpiritual  ftate  ? 
They  may  not  therefore  conclude  that  they  lack  no- 
thing. It  is  well  that  they  have  been  kept  from  viiible 
fcandal,  and  inured  to  any  ferioufnefs  of  mind — have 
been  led  to  enquire.  What  fliall  I  do  to  be  faved  ?  But 
what  muft  we  fay,  if,  when  the  terms  of  falvation  are 
faithfully  declared,  they  wifh  to  have  them  abated,  or 
altered  ?  or  think  of  pleading  their  exa^nefs  in  other 
points  as  a  reafon  for  indulgence  in  their  own  iniqui? 
ty?  Or  becaufe  they  may  not  be  indulged  in  this, 
think  Chrift  an  hard  Mafter  ?  They  know  not  what 
they  afk,  when  they  requeft  fuch  indulgence.  When 
they  prefer  fome  earthly  good  to  eternal  life,  they 
judge  wrong.  They  choofe  perdition.  We  may  not 
expecL  to  enter  into  life  without  difficulty.  We  muft 
determine,  if  if  he  pojfible^  to  enter  in.  Thofe  who  en- 
gage in  any  worldly  bufmefs  of  moment,  arm  them- 
felves  againft  difficulties  and  hazards,  and  are  not  di- 
verted from  their  purpofe.  Thofe  who  are  indelibe- 
rate, unprovided  and  unarmed  in  worldly  purfuits, 
are  difcouraged  when  obftrudlions  and  dangers  arife.. 
The  end  with  them  is  fhameful,  however  engaged 
they  were  in  the  beginning.  Thus  it  is  in  the  higher 
concerns  of  another  life.  The  multitude,  who  faw  the 
miracle  of  the  loaves,  cried  out,  "  This  is  of  a  truth 
"  that  prophet  who  fliould  come  into  the  world."  But 
^hey  foon  went  back,  and  walked  no  more  with  Chrift. 


S6  AN    ENQUIRY   ABOUT    ETERNAL    LIFE. 

The  reafon  was,  they  were  intent  on  the  meat  that 
perifheth,  not  on  the  meat  of  eternal  life.  When  our 
Lord  turned  to  the  twelve,  and  demanded,  "  Will  ye 
alfo  go  away?"  obferve  their  conftancy — how  they 
preferred  the  life  which  he  giveth.  "  Lord,  to  whom 
"  fliall  we  go  ?  Thou  haft  the  words  of  eternal  hfe." 
If  the  fcriptures,  which  convey  to  us  the  hope  of  eter- 
nal life,  are  the  word  of  God  ^X^ho  cannot  lie,  then  eve- 
ry facrilice  ought  to  be  made  to  this  hope.  It  is  the 
height  of  folly  and  madnefs  to  object  to  the  way  or 
terms  of  life—to  beg  to  be  excufed  at  prefent— or  to 
confent  to  part  with  Chrift  and  lofe  our  fouls  on  any 
coniideration  whatever.  If  the  foul's  immortality  is 
not  in  our  thoughts,  or  is  thought  upon  with  indiffer- 
ence;— if  that  which  demands  all  our  thought  and 
care,  is  either  excluded  from  our  thoughts,  or  makes 
but  a  feeble  and  tranfient  impreffion,  we  are  like  the 
beafts  that  perifh. 

Affliction,  danger,  or  the  near  view  of  death  awak- 
en the  fentiment  of  eternal  judgment.  If  the  fenti- 
ment  be  a  juft  one,  why  fhould  it  not  be  cheriftied 
when  the  mind  can  beft  attend  to  the  weight  of  it  ? — 
fo  attend  as  to  lay  a  good  foundation  of  fupport  and 
comfort  in  the  evil  day?  We  know  not  the  day 
or  hour  when  we  may  be  fwallowed  up  in  eternity. 
The  choice  we  now  make,  the  courfe  we  now  purfue, 
will  determine  whether  our  eternity  fliall  be  happy  or 
miferable.  If  we  will  not  come  to  Chrift,  and  confent 
that  he  fliouid  reign  over  us,  we  judge  ourfelves  un- 
worthy of  eternal  hfe.  "  He  that  believeth  fliall  be 
faved ;  but  he  that  believeth  not  fhall  be  damned." 

The  ftages  and  fituations  of  life,  which  might  favor 
the  great  enquiry  in  the  text,  are  wont  to  be  wafted 
in  other  enquiries.  The  morning  of  life,  fuperior 
rank,  health,  plentiful  circumftances,  are  often  neglect- 
ed and  abufed.  The  beft  fcafons  and  advantages  for 
gathering  fruit  to  life  eternal,  are  devoted  to  criminal 
or  to  empty  purfuits.  A  view  of  the  high  importance 


AN    ENQUIRY    ABOUT    ETERNAL    LIFE.         ■  -r  St 

of  the  fubje<^  before  us,  impreffed  on  thofe  in  early 
life,  in  elevated  ftations,  in  affluence,  on  influential 
charaders,  on  thofe  in  health,  would  perfuade  them 
to  attend  ferioufly,  and  above  all  things,  to  the  good 
part,  which  fhall  never  be  taken  away.  Why  fliould 
they  forget  it,  or  be  indifferent  to  it  ?  They  enquire, 
"  Who  will  fliew  us  any  good  ?"  All  their  enquiries 
muft  be  fruitlefs,  until  fome  fatisfying,  permanent 
good  is  the  centre  of  their  wifhes.  Eternal  life  is  this 
good.  All  fources  of  comfort  Ihort  of  this  are  broken 
cifterns.  We  have  an  unquenchable  thirft  for  enjoy- 
ments fuperior  to  feniitive — immortal  enjoyments. 
This  thirft  was  not  implanted  in  us  in  vain.  Enjoy- 
ments fuited  to  it  are  provided.  "  Whofoever  will, 
"  may  come  and  take  freely  of  the  waters  of  life." 

Favorable  intelligence  refpecling  our  fecular  con- 
cerns is  as  cold  waters  to  a  ihirjiy  fouL  Sinners,  fiiinting 
for  the  wells  of  falvation,  feeing  that  they  are  ready 
to  perifli,  receive  with  lively  joy  the  glad  tidings  to 
all  people,  "Peace  on  earth,  good  will  towards  men." 
With  lively  faith  and  gratitude  ihould  every  foul  con- 
template the  ranfom  provided  by  God  for  our  guilty 
race — the  provilion  for  our  renovation  after  his  image, 
and  the  eternal  redemption  obtained  for  us. 

Placing  before  us  the  end  of  life,  and  the  fecond 
coming  of  our  Lord, our  converfation  will  be  in  heaven, 
from  whence  we  look  for  him.  In  the  day  of  death, 
our  faith  in  him  giveth  the  victory. ,  Humble  faith 
and  hope  appropriate  the  language,  "  I  will  behold  thy 
"  face  in  righteoufnefs  ;  I  fliall  be  fatisfied,  when  I 
*'  awake,  v/ith  thy  likenefs."  The  prefent  union  of 
foul  and  bod)'  muft  foon  be  diffolved.  But  after  this 
diffolution,  they  will  be  reunited,  in  the  refurreclion 
at  the  laft  day,  never  more  to  be  feparated.  Their 
final  ftate  thenceforward  will  be  according  to  the  deeds 
done  in  the  prefent  ftate  of  union.  An  indefcribablc 
intereft  is  therefore  committed  to  our  care  in  this  ihort 
and  precarious  ftate  of  probation. 


33  AN    ENQUIRY    ABOUT    ETERNAL    LIFE. 

When  we  have  been  contemplating  the  emptinefs 
and  uncertainty  of  our  moft  valuable  enjoyments  on 
earth  and  our  own  frailty,  the  forrows  and  miferies 
to  which  we  and  all  mankind  are  fubjedt,  we  can  be 
relieved  only  by  turning  our  refledions  on  the  hope 
of  the  gofpeh  All  ambition  is  vain,  compared  with 
an  ambition  to  be  joint  heirs  with  Chrift  to  the  inher- 
itance referved  in  heaven.  In  a  well  grounded  hope 
of  eternal  life,  our  apoftle,  fpeaking  of  a  time  of  per- 
fecution,  faith,  "  Our  light  affli6Hon,  which  is  but  for 
"  a  moment,  worketh  out  for  us  a  far  more  exceeding 
*'  eternal  weight  of  glory  :  While  we  look  not  at  the 
"  things  which  are  feen,  but  at  the  things  which  are 
*^  unfeen.  For  the  things  which  are  feen  are  tempo- 
"  ral ;  but  the  things  which  are  unfeen  are  eternal." 
Were  this  uncertain  life  to  finilh  our  exiftence,  how 
gloomy  the  profpecl !  It  muft  embitter  every  prefent 
delight ;  joy  muft  wither  in  the  midft  of  all  our  pleaf- 
ant  things.  But  why  ihould  our  heart  be  troubled, 
if  we  believe  that  perfect  health  and  reft,  glory  and 
joy,  fhall  fucceed  to  prefent  pain  and  languifhment, 
forrow  and  reproach  ?  If  fuch  health  and  foundnefs, 
joy  and  glory  Ihall  be  immortal,  we  may  welcome  the 
temporary  pain  and  languifhment,  grief  and  reproach 
which  are  the  requilite  means  of  qualifying  us  for  that 
world  where  there  is  nothing  to  offend. 

When  we  attempt  to  fpeak  of  eternal  life,  language 
and  imagination  fail.  The  fame  muft  be  faid,  when 
we  would  fpeak  of  the  price  paid  for  our  eternal  re- 
demption— the  cTucifixion  of  the  Lord  of  glory,  to 
purchafe  eternal  life  for  the  heirs  of  fm  and  death. 
Can  we  have  a  fenfe  of  human  guilt  and  mifery,  if  we 
reject  his  invitation  to  come  to  him,  that  we  might 
have  life,  and  that  abundantly  ?  if  we  have  not  learnt 
to  account  all  things  lofs  for  Chrift  ?  The  troubles  of 
life  fall  with  double  weiaht  on  thofe  who  have 
no  hope  in  him.  Croiles  and  difappointments,  pams 
and  difeafes,  things  not  joyous,  but  grievous,  are  to 


AN    ENQUIRY    ABOUT    ETERNAL    LIFE.  S9 

be  expelled,  and  death  is  certain.  But  can  we  look 
for  them,  or  meet  them,  without  amazement,  if  we 
have  hope  only  in  this  life.  Some  run  the  hazard  of 
ruining  themfelves  in  this  world,  for  the  fake  of  a 
few  days  gratification.  Mankind  agree  to  condemn 
their  folly  and  raihnefs.  Shall  the  like  folly  and  rafh- 
nefs  with  reference  to  a  much  higher,  an  eternal  inter- 
ell,  be  approved  and  applauded  ?  approved  and  applau- 
ded, I  mean,  by  the  condufl  of  men  ?  Shall  immortals, 
under  hope  of  the  heavenly  Canaan,  abide  in  Egypt, 
becaufe  a  wildernefs  lies  before  them  ?  or  would  they 
perifh  in  the  wildernefs,  defpifmg  the  land  of  promife  ? 
You  admit  that  we  are  now  on  trial  for  eternal  retri- 
butions. The  greater  difficulties  and  temptations  we 
now  furmount,  the  greater  will  be  our  rev/ard  hereaf- 
ter. Immortals  Ihould  not  be  taken  up  with  cares  for 
a  momentary  fiiate  ;  but  lay  up  in  flore  a  good  founda- 
tion againfi:  the  time  to  come,  that  they  may  lay  hold 
on  eternal  life.  Others  pafs  before  us  to  the  world  of 
fpirits,  as  friendly  monitors  that  we  muft  foon  follow 
after.  Let  us  not  think  of  a  more  convenient  feafon, 
when  the  time  is  fo  very  fhort  and  uncertain. 

May  high  and  low,  rich  and  poor,  old  and  young,  be 
excited  to  an  immediate,  earnefi:  purfuit  of  this  object 
of  univerfal  concern,  eternal  life.  It  is  equally  attain- 
able by  all.  None  who  feek  it  will  fail  of  finding  it : 
And  all  other  things  ftiall  be  added  to  them.  Take  up 
your  crofs,  and  follow  Chrift;  for  he  will  give  you  reft. 


SERMON  III. 

RELIGION  OUR  OWN  CHOICE. 


JOSHUA    XXIV.  15. 
CHOOSE  YOU  THIS  DAY  WHOM  YE  WILL  SERVE. 


J 


OSHUA  had  conducted  Ifrael  into  Canaan,  and 
divided  to  the  refpedive  tribes  their  inheritance. 
Far  advanced  in  years,  he  affembled  them  to  receive 
the  laft,  the  beft  counfel,  which  a  pious  ruler  and  fa» 
ther  of  his  people,  in  the  view  of  approaching  death, 
could  give  them.  He  begins  with  a  recapitulation  of 
diftinguiftied  mercies  to  them  as  a  nation,  from  the 
call  of  Abraham  to  that  time,  many  of  which  difplay- 
ed  the  dominion  of  Jehovah  over  pagan  fuperftition. 
He  hence  infers  their  obligations  to  fear  and  ferve  the 
living  God  in  iincerity,  and  "  put  away  the  gods  their 
"  fathers  ferved  on  the  other  fide  of  the  flood,  and  in 
"  Egypt :''  (v.  2;  14.)  Nor  lefs  the  gods  of  the  Amor- 
ites,  whofe  land  Ifrael  polTelTed. 

Every  country  at  that  time  had  their  appropriate 
deities.  It  feems  to  have  been  adopted  as  a  rule  in 
each  nation,  not  to  deride  the  gods  of  other  countries, 
whom,  in  fpecial  exigencies,  they  invoked  as  well  as 
their  own.  Ignorance,  craft  and  fiate  policy  confecra- 
ted  deities  without  number,  at  the  expence  of  reafon, 
morality  and  humanity. 

The  Mofaic  inftitution  was  exprefsly  founded  in  the 
unity  of  God.  He  chofe  the  pofterity  of  Abraham 
for  his  peculiar  treafure.     They  acknowledged  him  as 

6 


42  RELIGION  OUR  OWN  CHOICE. 

the  only  God  of  the  univerfe,  and  folemnly  covenant- 
ed to  cleave  to  him  5  but  they  apoflatized  on  every 
occafion. 

Religion  being  grounded  on  perfonal  perfuafion, 
mull  proceed  from  choice.  Jofliua,  in  the  words  be- 
fore us,  recommends  and  enjoins,  Choofe  you  this  day 
whom  you  willferve.  He  ufed  the  following  arguments, 
among  others,  to  perfuade  to  an  inftant  and  wife  choice. 
The  proofs  of  true  religion  conftantly  before  them — • 
obligations  refulting  from  fignal  falvations — their  ex- 
plicit engagements — the  promifes  to  fidelity  and  fted- 
faftnefs  in  the  covenant  of  their  God — the  threatnings, 
if  they  revolted — the  reproof  contained  in  their  be- 
ing reminded  of  their  inconftancy  and  duplicity. 

In  the  words  of  the  text,  we  remark,  first.  It  is 
taken  for  granted  that  men  will  make  choice  of  fojne 
religion^  either  true  or  falfe.     Choofe  whom  you  will 
ferve.     This  was  not  giving  a  licence  to  caft  off  all  reli- 
gion :  Nor  was  it  a  licence  to  fix  on  any  fuperflition, 
as  might  feem  right  in  their  own  eyes.     Jofhua  does 
not  intimate,  that  Ifrael  would  revolt  to  atheifm.- — 
This  would  be  to  fuppofe  what  never  has   been  the 
cafe  with  any  nation.     All  nations  will  walk  every  one 
in  the  name  of  his  god.     The  demand,  "  Hath  a  nation 
"  changed  their  gods,  which  yet  are  no  gods  ?"  im- 
plies that  the  thing  was  unknown  among  the  Heathen. 
The  ancient  and  modern   hifi:ory  of  nations   fliews 
what  hold  fuperftition  has  of  the  mind.  But  the  cho- 
fen  people  were  ever  prone  to  change  the  true  religion 
for  any  form  of  idolatry.     This  verfatility  of  charac- 
ter is  exprelTed  in  the  addrefs  to  them :  "  If  it  feem 
"  evil  to  you  to  ferve  the  Lord,  choofe  whom  ye  will 
"  ferve,  whether  the  gods  which  your  fathers  ferved, 
"  that  were  on  the  other  fide  of  the  flood,  or  the  gods 
"  of  the  Amorites,  in  whofe  land  ye  dwell."' 

This  enlightened  age  exceeds  in  irreligion  the  na- 
tions who  in  times  paft  walked  in  their  own  ways.  It 
has  become  fafhionable  to  treat  religion  in  general  with 


RELIGION    GUR    OWN    CHOICE.  45 

contempt — Whatever  fandion  the  fentiments  and  ex- 
ample of  modern  philofophers  have  given  to  this  impie- 
ty, it  ftands  condemned  by  all  the  moft  eminent  phi- 
lofophers, legiflators  and  moralifts  of  antiquity.  Is 
there  no  medium  between  perfecution  for  religious 
opinions,  and  an  open  difavowal  and  contempt  of  reli- 
gious principle  ?  We  appeal  to  the  confcience  in  every 
man's  breaft,  whether  we  have  not  fome  evidence  of  a 
fuperintending  providence  and  moral  government? 
yea,  y2?/7z^  evidence  of  revealed  religion  ?  Whether,  in- 
deed, the  idea  of  a  God,  a  providence,  moral  agency 
and  accountability  does  not  force  itfelf  upon  the  mind  ? 
If  fpeculative  difficulties  tempt  him  to  fufpect  the  fal- 
lacy of  fuch  an  idea,  will  the  fuppofition  of  its  fallacy 
leffen,  will  it  not  rather  increafe  the  fpeculative  diffi- 
culties ?  The  fenfe  and  confent  of  all  nations  muft  be 
allowed  to  have  fome  weight  againft  fcepticifm.  Can 
the  fceptic  be  wife  in  renouncing  what  all  mankind 
confefs,  the  Being  and  providence  of  God  ?  in  facrifi- 
cing  this  firft  principle  to  a  vague  and  fophiftical  fpecu- 
lation  ?  a  fpeculation  which  is  immediately  refuted  by 
reflecling  that  man's  knowledge  is  imperfe(51: — that 
though  he  is  not  made  acquainted  with  the  ejjences  of 
things,  the  reafons  of  events,  yet  the  articles  of  his 
duty  are  plain. 

Some  religion  then  is  true.  Shall  any,  under  pre- 
tence that  Chriftianity  wants  proof,  fuppofe  themfelves 
warranted  in  renouncing  all  religion  ?  Such  an  opinion 
implies  that  they  are  unbelievers  from  choice^  not  in 
confequence  of  examination  or  attention.  For  fup- 
pofe Jefus  was  an  impoftor  ;  yet  there  is  a  God  who 
made  and  governs  the  world  ;  with  whom  we  have  to 
do.  If  Ifrael,  upon  comparing  the  inftitution  of  Mo- 
fes  with  the  forms  of  idolatry  in  the  world,  did  not 
find  that  the  religion  he  taught  was  preferable,  yea, 
the  only  true  rehgion,  Jofliua  did  not  Icruple  to  leave 
it  with  them  to  choofe  any  other.  He  wifhed  them 
4eHberately  to  embrace,  and  abide  in  the  profeffion  of 


44  RELIGION    OUR   OWN    CHOICE. 

the  religion  which  might  appear  to  them  to  have  the 
bell  claim  to  their  regard.  He  had'^o  apprehenfion 
that  the  divine  legation  of  Mofes  could  be  doubted,  or 
fink  in  eftimation,  if  they  would  attend  at  all  to  the 
proofs  of  it.  Elijah  made  the  like  appeal  to  that  peo- 
ple. "  How  long  halt  ye  between  two  opinions  ?  If 
*'  the  Lord  be  God,  follow  him ;  but  if  Baal,  then 
*'  follow  him."  Indecifion  on  a  fubjed  of  fuch  mo- 
ment, being  addicted  to  change,  is  a  great  reproach. 
It  is  a  matter,  in  which,  if  in  any  thing,  it  behoves  every 
foul  to  be  fixed.  A  double  minded  man  is  unliable  in 
aU  his  ways.  Let  not  fuch  a  wavering  character  think 
that  he  fhall  receive  any  thing  of  the  Lord.  His  ftate 
of  mind  is  as  uncomfortable  as  it  is  difhonorable  :  It 
lays  him  open  to  every  kind  of  impofition. 

Secondly,  we  remark  the  abfurdity  of  inter?nixmg 
different  religions. 

Krael,  prone  as  they  were  to  idolatry,  on  every  oc- 
cafion,  meant  not  wholly  to  renounce  the  worfhip  of 
the  only  living  and  true  God.  They  would  have 
blended  his  worfhip  with  pagan  fuperflition.  But  the 
temple  of  God  hath  no  agreement  with  idols.  Every  ri- 
val afFedion  is  idolatry.  Thou  fhalt  love  the  Lord 
thy  God  with  all  thy  heart.  Men  would  ferve  two 
maflers.  They  would  reconcile  righteoufnefs  and 
unrighteoufnefs.  Forms  are  contended  for,  while 
judgment,  mercy  and  fidelity  are  paffed  over.  Be- 
tween its  wifhes  and  its  religious  duty  a  diflionefl 
heart  finds  means  to  indulge  evil  afFedions,  and  yet 
keep  all  quiet  within.  An  honefl  heart,  on  the  contra- 
ry, refolves  to  oppofe  and  mortify  inward  corruption. 
They  who  would  unite  contraries  In  religion,  who  are 
unfettled  in  it,  or  refl  content  with  partial  and  fuper- 
ficial  regards  to  it,  refemble  Ifrael  who  ferved  the  gods 
of  other  nations,  while  yet  they  pretended  to  worfhip 
Jehovah.  Jofhua's  addrefs  was  the  flrongefl  recom- 
mendation of  pure  religion  in  oppofition  to  all  idola- 
trous mixtures.     It  was  a  pointed  reproof  of  them, 


RELIGION    OUR    OWN    CHOICE.  45 

that,  after  having  fworn  allegiance  to  the  true  God, 
their  heart  was  divided.  This  was  an  equal  reproach 
to  their  underftanding  and  to  their  hearts.  For  they 
had  witneffed  inconteftible  proofs  of  the  unity  and 
fuperintendency  of  God,  and  had  made  frequent  and 
moft  folemn  engagements  to  cleave  to  him,  andhimonly. 

THIRDLY,  religion  muft  be  our  own  choice  :  It  muft 
have  our  own  confent. 

Give  me  thine  heart,  Choofe  whoju  ye  will  ferve. — 
Faith  is  the  affent  both  of  the  underftanding  and  the 
heart.  All  attempts  to  compel  religious  belief  are  pre- 
pofterous.  A  Have  may  be  compelled  to  fubmit  to 
the  mailer  whom  he  hates.  Religion  is  the  fervice  of 
a  willing  mind. 

Joihua  laid  before  his  people  the  nature  and  the 
grounds  of  the  fervice  God  requireth  ;  the  rewards  of 
obedience  and  punifhments  of  difobedience.  He  di- 
rected them  to  compare  this  fervice  with  that  of  oth- 
er gods,  and  make  their  choice.  Thus  Mofes  his  pre- 
decelTor.  "  I  have  fet  before  you  life  and  death,  blefs- 
"  ing  and  curiing.  Therefore  choofe  life."  When 
the  evidences  of  religion  are  laid  before  men,  li  they 
make  a  wrong  judgment  and  choice,  they  muft  abide 
the  confequence.  Every  one  muft  give  account  of 
himfelf  to  God,  and  therefore  fliould  be  fully  perfuad- 
ed  in  his  own  mind. 

The  right  of  judging  and  choofmg  for  ourfelves  in 
relisfion  is  a  rig:ht  for  the  ufe  of  which  we  are  ac- 
countable  to  God,  and  to  him  only.  It  is  his  com- 
mand, Prove  all  things  ;  hold  faji  that  vjhich  is  good, — 
Be  ready  always  to  give  a  reafon  of  the  hope  that  is  in  you. 
Endowed  with  rational  faculties,  our  duty  is  to  ufe 
them  in  difcriminating  between  truth  and  error,  good 
and  evil — in  the  fearch  of  truths  concerning  God, 
his  moral  perfedions  and  adminiftration — concerning 
the  Mediator,  his  perfon  and  office — concerning  man, 
his  obligations  to  his  Creator  and  Redeemer,  to  his  fel- 
low-creatures, and  what  he  owes  to  his  own  foul— his 


46  RELIGION    OUR   OWN   CHOICE. 

fall  and  recovery — the  terms  of  falvation — the  mo- 
tives to  holinefs.  It  is  our  duty  to  ufe  all  means  of  in- 
ftruclion  in  the  things  of  God  5  the  holy  fcriptures, 
for  inftance,  and  human  helps.  Confcience,  though 
fubjed:  to  no  human  authority,  is  under  law  to  God ; 
fo  that  we  can  confide  in  our  choice  of  religion  no 
further  than  we  are  perfuaded  that  he  approves  it. 
This  perfuafion  implies  that  the  oracles  of  God  have 
guided  our  choice — ^that  we  have  compared  fpiritual 
things  with  fpiritual. 

The  choice  of  religion  means  not  an  abfolute^  but  a 
comparative^  negledl  of  other  things.  It  is  to  love  our 
God,  our  Saviour  and  our  fouls  more  than  other  ob- 
jects. It  is  oppofed  alike  to  duplicity,  inconftancy  and 
indifference.  It  is  a  choice  grounded  on  having  fet 
down  and  counted  the  coft — ^a  choice  v/hich  v/ill  bear 
a  review. 

Take  heed  then  that  no  man  deceive  you — that  ye 
do  not  deceive  your  ownfelves  :  Fox  the  heart  is  de- 
ceitful  above  all  things.  It  has  recourfe  to  various  fub- 
terfuges  and  refuges  of  lies.  In  the  choice  of  religion 
it  is  liable  to  confult  with  flefh  and  blood,  with  preju- 
dices, connections,  and  worldly  interefts.  Humility, 
a  defire  to  kno\\^  and  fubmit  to  the  will  of  God,  is  the 
iiireft  guide  to  faving  truth  ;  the  fureft  guard  againft 
dangerous  error.  The  meek  God  teacheth  his  way. 
He  giveth  liberally,  and  direcleth  that  we  afk  wifdom 
of  him.  Until  we  are  taught  of  him,  we  know  noth- 
ing as  we  ought  to  know.  The  entrance  of  his  word 
giveth  light.  If  any  walk  not  according  to  this  word, 
tliere  is  no  light  in  them.  Thofe  who  have  chofen 
the  Lord  to  ferve  him,  meditate  in  his  word  day  and 
night :  It  is  more  precious  than  gold.  God  maketh 
much  allowance  for  ignorance  where  the  means  of  in- 
formation are  wanting.  Ignorance  hath  no  cloak 
where  thefe  means  are  enjoyed,  but  neglected.  Thofe 
who  have  the  beft  advantages  to  become  wife  to  falva- 
tion, but  yet  liitcn  to  the  inftruction  which  caufeth  ta 


RELIGION    OUR    OWN    CHOICE.  47 

€rr  from  the  paths  of  wifdom,  can  give  no  other  than 
this  fad  account  of  themfelves,  that  they  have  not  an 
heart  to  improve  the  price  in  their  hands. 

Religion  is  a  reafonable  fervice  :  The  whole  of  it  is 
comprehended  in  faith  and  love.  Faith  is  not  ground- 
ed on  the  wifdom  or  teftimony  of  man,  but  on  the 
teftimony  of  God.  Faith  which  receives  his  teftimony 
implies  the  love  of  the  truth— a  real^  an  earneft  deiire 
to  know  the  way  of  falvation — a  conviction  of  our 
natural  blindnefs,  and  need  of  fupernatural  inftruc- 
tion.  It  fits  at  the  feet  of  Jefus,  and  hears  his  vv^ords 
who  fpake  as  never  man  fpake.  Ready  to  receive  the 
law  at  his  mouth,  his  "  dodrine  droppeth  on  the 
"  heart  as  the  rain  ;  his  fpeech  diftilleth  as  the  dew  ; 
''  as.  the  fmall  rain  upon  the  tender  herb,  and  as  the 
"  fliowers  upon  the  grafs."  This  is  to  choofe  the 
good  part,  which  iliall  never  be  taken  away. 

The  friends  of  religion  fometimes  juftly  complain 
of  obfcure,  weak  faith,  and  languor  in  their  love.  On 
fome  occafions  they  have  yielded  to  fear,  or  fhame. 
They  have  been  overborne  by  ftrong  temptation,  cauf- 
€d  grief  to  the  godly,  and  given  occafion  of  tri- 
umph to  the  impious.  But  this  is  not  their  general 
character.  It  therefore  may  not  be  hence  infered,  that 
their  profeffion  of  religion  is  mere  afteclation  and  hy- 
pocrify.  The  religious  chara(5i:er  is  to  be  judged  of, 
not  from  detached  parts,  not  from  occaiional  traits ; 
but  from  the  uniform  tenor  and  fixed  indications  of  it. 
It  is  of  importance  to  cultivate  a  prefent  as  well  as  an 
habitual  love  to  religion.  The  prefent  exercife  of 
grace  is  the  beft  evidence  of  its  reality. 

Pious  perfons  differ  in  the  degree  of  their  atten- 
tion to  religion,  and  in  their  tempers.  This  differ- 
ence notwithftanding,  the  choice  of  true  religion  has 
been  really  made  alike  by  thofe  who  are  weak  in  the 
faith  and  thofe  who  are  ftrong — by  thofe  who  have 
laid  the  foundation^  and  thofe  who  are  going  on  to  per- 
fedion — by  thofe  who  are  weary  and  ready  to  y^/;2/  in 


48  RELIGION    OUR    OWN    CHOICE. 

their  minds,  and  thofe  who  are  now  fervent  in  fpirit— 
by  thofe  who,  in  a  preffing  temptation,  have  been 
overcome^  and  brought  reproach  on  rehgion,  but  have 
been  foon  recovered  from  their  fall ;  and  by  thofe 
who  have  been  preferred  from  any  grofs  lin. 

Every  perfon  who  weighs  the  fubjedf  of  religion, 
muft  give  the  preference  to  fome  one  form..  Charity 
teaches  to  think  favorably  of  other  forms,  and  to  fup- 
pofe  that  other  m^inds  may  be  beft  improved  by  them  ; 
fome  by  this,  others  by  that.  Yet  whofoever  loves  the 
Lord  Jefus  in  fmcerity,  has  reafons  fatisfaclory  to  his 
own  mind  for  making  his  choice  among  different 
forms  of  worfliip^ — for  feleding  fome  one  as  beft  adapt- 
ed to  his  own  improvement — mioft  agreeable  to  what 
he  has  learned  of  Chrift.  He  will  fee,  indeed,  that  the 
form,  which  he  thinks  to  be  beft,  is  not  without  de- 
feds.  He  will  allow  that  wife  and  good  men  embrace 
other  forms.  But  the  perfuafion  of  his  own  mind  muft 
govern  his  own  condud:.  He  doth  not  contend  for  a 
particular  mode  of  profeftion  as  though  he  thought  it 
eiTential  to  the  exiftence  of  religion.  Nor  is  he  fo  in- 
different, as  to  be  a  conformift  to  every  form  under 
which  religion  is  profelTed. 

Fourthly,  religion  admits  of  no  delay,  Choofe 
you  this  day  whom  you  will  ferve. 

The  people  who  were  here  addreifed  could  not  he- 
litate  whom  they  were  bound  to  ferve,  whether  the 
Lord  Jehovah,  or  other  gods.  To  attempt  a  compofi- 
tion  between  true  religion  and  falfe  was  opprobrious. 
To  procraftinate  in  the  choice  muft  have  been  equiva- 
lent to  a  renunciation  of  the  worfliip  of  the  true  God. 
If  they  were  not  for  him,  they  were  againft  him.  Their 
government  being  a  theocracy,  idolatry  was  high  trea- 
fon.  Joftiua  enjoins  it  upon  them  to  make  their  choice 
that  very  day,  and  while  they  were  aftembled  before 
the  Lord. 

Shall  religion,  which  is  the  firft  and  fupreme  con- 
cern of  every  foul,  be  poftponed  ?    If  the  thoughts  of 


RELIGION    OUR   OWN    CHOICE.  49 

it  pafs  through  the  mind,  fhall  they  be  expelled  as  fo- 
reign to  its  proper  bufinefs  ?  Shall  youth,  manhood, 
and  the  meridian  of  life  pafs  away  without  any  decid- 
ed choice  of  it  ?  If  a  prefent  affliction,  or  apprehended 
danger,  has  awakened  the  confcience,  fliall  its  voice  be 
ftifled  ?  Is  religion  unneceiTary,  ufelefs  and  prejudicial 
for  the  prefent  ?  Will  another  day  be  more  conven- 
ient ?  Is  it  fafe  to  defer  this  one  thing  ?  A  convidion 
of  its  importance  will  not  permit  us  to  defer  it  a  fin- 
gle  day.  We  know  not  whether  we  ihall  be  among 
the  living  to-morrow.  Or,  if  alive,  in  what  circum- 
ftances — whether  in  any  capacity  to  make  choice  of 
religion.  No  reafon  can  be  affigned  for  making  this 
choice  at  any  future  time,  which  does  not  more  forci- 
bly apply  to  the  prefent  day.  Sufpenfe,  inconftancy, 
difplays  levity  and  giddinefs,  diflionorable  to  intelli- 
gent, dependent,  accountable  creatures,  bound  for 
eternity,  and  whofe  eternity  depends  on  the  choice 
they  make  in  this  probationary,  tranfitory  world — 
Pollibly  eternity  may  depend  on  this  day's  choice. 

Ye  who  have  deferred  to  this  day  a  cordial  choice 
of  religion,  to  you  the  counfel  of  God  in  the  text 
comes  addrelTed.  Choofe  you  this  day  whom  ye  will 
ferve.  The  God  of  patience  hath  borne  with  your 
contempt  of  him  thus  long.  Let  the  time  paft  fuifice 
you  to  have  walked  in  the  vanity  of  your  mind — to 
have  left  undone  the  bulinefs  for  which  you  were  fent 
into  the  world  ;  and  which,  if  finally  negle(5ted,  good 
were  it  had  you  not  been  born.  Your  earlieft  care 
fhould  have  been  to  remem.ber  your  Creator,  Preferv- 
er  and  Father — to  remember  your  Redeemer;  to 
know  who  and  what  he  is,  what  he  hath  done  and 
fuffered  to  fave  your  fouls,  and  what  you  owe  him  in 
return.  Were  you  fenfible  of  the  vafi  importance  of 
being  reconciled  to  God  in  Chrift — were  you  mindful 
of  the  uncertainty  of  life,  you  could  not  put  off  to 
another  day  the  choice  which  you  may  and  fhould 
make  this  day.     You  do  not  conduct  thus  in  your 


50  RELIGION    OUR    OWN    CHOICE. 

worldly  concerns.  Yet  you  have  no  more  evidence 
that  to-morrow  will  be  as  convenient  as  this  day  in 
your  eternal  concerns,  than  you  have  that  it  will  be  fo 
in  your  temporal.  If  your  foul  ftiould  be  required 
this  night — or  if  you  may  be  immediately  caft  on  a 
bed  of  ficknefs — or  if  God  fhould  withdraw  his  influ- 
ence, muft  not  the  negle6t  of  the  prefent  day  be  pro- 
nounced folly?  There  is  no  work  in  the  grave.  The 
dead  are  not  called  upon  to  make  the  choice  which 
you  now  decline.  After  death  is  the  judgment.  A 
iick  bed  is  not  the  beft  feafpn  to  acquaint  yourfelf 
with  religion.  When  pain  and  difeafe  arrefl  you,  would 
you  lay  a  foundation  for  the  greater  burden  of  an  evil 
confcience  ?  Would  you  give  your  llrength  and  vigor 
to  the  world,  the  flefti  and  the  devil ;  and  appropriate 
to  God  and  your  fouls  no  other  than  decayed  powers, 
wafted  strength  ?  Afflidion  from  without  calls  for  the 
fupports  and  comforts  of  religion — a  review  of  a  time- 
ly choice  of  the  good  part,  of  advantages  well  improv- 
ed. Would  you  have  to  lay  the  foundation  for  eter^ 
nity  at  a  feafon  when  your  work  fhould  b^  finifhed  ? 
If  not,  then  hear  the  Saviour's  command.  Go,  work  to- 
day in  my  vineyard.  Make  the  wifer  choice  to-day  :  It 
cannot  be  made  too  foon :  It  fliould  be  made  as  early  • 
as  the  capacity  for  moral  action  commences:  From 
that  time  there  is  no  excufe  for  delaying  it.  The  guilt 
and  danger  increafe  with  neglect  and  delay.  Can  thofe, 
who  have  long  procraftinated,  make  the  progrefs  they 
might  have  done,  had  they  made  choice  of  religion 
early  in  life  ?  Will  her  path  be  fo  eafy  and  pleafant,  as 
if  embraced  much  fooner?  Whenever  they  apply  their 
hearts  unto  wifdom,  they  will  reflect  with  grief  and 
Ihame  that  they  made  objections  and  excufes  fo  long. 
There  can  therefore  be  no  reafon  why  any  fhould  ex- 
cufe themfelves  to-day. 

Ye  whofe  faces  are  towards  heaven,  look  not  back: 
Hold  faft  the  profeffion  of  faith,  whofe  end  is  the 
falvation  of  the  foul.     It  claims  the  united,  utmoft 


RELIGION   dUR    OWN    CHOICE.  51 

exertions  of  your  faculties.  Be  ftedfaft,  always  abound- 
ing in  the  work  of  the  Lord.  Give  all  diligence  to 
make  fure  your  calling  and  election. 

//  is  not  the  will  of  our  heavenly  Father^  that  any  im- 
mortal ioMhJhouldperiJh,  Whofoever  will  may  come^  and 
take  the  waters  of  life  freely.  He  who  giveth  thefe  liv- 
ing waters,  and  who  gave  his  own  life  to  purchafe 
them,  hath  faid,  AJk^  and  ye  fhall  receive.  Religion  ad- 
mits not  of  compullion  ;  it  muft  be  voluntary ;  not  by 
conjiraint^  but  of  choice.  All  Chrift's  people  are  willing. 
The  Spirit  'of  life  in  him  muft  open  and  incline  the 
heart  to  accept  his  offers :  But  the  operation  of  the 
Spirit  on  human  minds  accords  with  moral  agency. 
The  attempts  of  heaven  and  earth  can  be  of  no  avail 
without  our  confent.  Te  will  not  come  to  me  that  ye  might 
have  life.  No  means  or  encouragement  are  wanting. 
But  iinners  rejed  the  counfel  of  God  againft  themfelves, 
Chrift  would  gather  them^  but  they  will  not.  They  hard- 
en againft  the  voice  of  the  Holy  Ghoft,  calling  on  them 
to  accept  the  gofpel  invitation  to-day.  They  grieve^  re- 
fift  and  quench  the  holy  Spirit. 

If  religion  depends  on  our  choice — if  the  divine 
counfel  has  interpofed  no  obftacle  to  our  choice  of  it, 
but  placed  before  us  the  higheft  motives  to  choofe  it, 
the  confequence  is  obvious,  that  ftnners  are  their  own 
deftroyers.  There  is  no  pretence  for  any  man's  faying, 
/  am  tempted  of  God,  The  truth  is,  he  is  drawn  away  of 
his  own  lufi^  and  enticed.  Heaven  will  reveal  his  iniqui- 
ty; and  angels  and  men  will  juftify  the  forer  punifh- 
ment,  to  which  the  unbelieving  and  impenitent  under 
the  gofpel  Ihall  be  adjudged. 

See  then  the  ingratitude  and  folly  of  neglecting  the 
great  falvation  fet  before  us — of  choofing  our  own 
ways  and  deluiions.  God  proclaimeth  peace,  and  com- 
mandeth  all  men  every  where  to  repent.  All  are  in- 
treated  to  be  reconciled  to  God  by  the  death  and  paf- 
fion  of  his  own  Son.  The  riches  of  divine  mercy  and 
forbearance  lead  to  repentance.     But  hear,  O  heavens ; 


52  RELIGION    OUR    OWN    CHOICE. 

and  give  ear,  O  earth ;  men  will  not  be  perfuaded,  by 
the  mercies  of  God,  to  prefent  themfelves  a  living  fa« 
crifice,  holy,  acceptable  to  him,  vi^hich  is  their  reafon- 
able  fervice.  They  will  not  account  the  long-fuf- 
fering  of  God  their  opportunity  to  fly  for  refuge. 
They  will  hazard  the  deftrudion  of  foul  and  body 
in  hell,  rather  than  confent  to  facrifice  their  lufts» 
Felix  repels  the  apoftle,  preaching  righteoufnefs-  temper- 
ance^ and  a  judgment  to  come.  Though  he  could  but 
tremble^  he  anfwered,  Go  thy  way  for  this  time.  The 
fame  apoftle's  preaching  ahnoft  perfuaded  Agrippa  to 
be  a  Chriftian,  but  not  altogether.  The  young  man, 
who  appears  ferioufly  to  have  enquired.  What  jh all  I  do 
that  I  may  enter  into  life  ?  went  away  grieved^  when  he 
heard  the  terms.  The  hypocrite,  content  with  hearing 
and  profeffing  the  gofpei,  has  a  name  that  he  liveth ; 
but  he  will  not  choofe  life.  Not  having  the  fpirit  of 
Chrift,  ah  enemy  in  heart  to  him,  his  hope  ftiall  periih. 
"  Ye  who  compafs  yourfelves  about  vv^ith  iparks  j  walk 
"  in  the  light  of  youf  fire,  and  in  the  fparks  that  ye 
"  have  kindled.  This  fhall  ye  have  of  the  Lord's  hand, 
^^  ye  fhall  lie  down  in  forrow." 

Contemplate  the  dignity  of  the  foul.  It  claims  an 
union  with  angels  and  with  God ;  nor  can  it  find  refl 
in  any  thing  fhort  of  this  union.  When  fenfible  of 
its  own  necefTities  and  the  divine  fulnefs,  it  thirfts  for 
the  living  God.  Convinced  of  deviations  from  the 
way  of  truth,  it  faints  for  inflruclion  in  the  paths  of 
falvation.  Man's  happinefs  and  dignity  confifl  not  in 
debafmg  his  rational  nature  to  a  fubferviency  to  his 
animal  appetites  and  pafTions ;  but  in  keeping  under 
the  body,  and  bringing  it  into  fubjeclion — ^Not  in 
cherifhing  the  fpeculations  of  a  vain  mind,  prefuming, 
with  Lucifer,  to  be  like  the  most  high  ;  but  in  humil- 
ity and  nleeknefs.  The  eternal  God  dwelleth  with  the 
humble  and  contrite.  Supreme  reverence,  worfhip, 
love  and  obedience  are  his  due ;  and  man's  wifdom 
eonfifls  in  cultivating  this  temper  toward  the  greatefi: 


RELIGION    OUR    OWN    CHOICE.  5S 

and  beft  of  Beings — in  unreferved  fubmiflion  and  en-^ 
tire  refignation. 

When  Ifrael  faid,  "All  that  the  Lord  our  God  ftiall 
^'  fpeak,  we  will  hear  it,  and  do  it :"  The  anfwer  of 
God  was,  "  They  have  well  faid  all  that  they  have 
"  fpoken.  O  that  there  were  fuch  an  heart  in  them,  that 
^'  they  would  fear  me,  and  keep  all  my  commandments 
"  always,  that  it  might  be  well  with  them,  and  with 
"  their  children  for  even'*  The  holinefs  and  happinefs 
of  his  intelligent  offspring  is  the  earneft  wilh  of  the  Fa- 
ther of  fpirits.  No  means  and  encouragement,  on  his 
part,  are  wanting  to  accomplilh  this  great  end.  With 
them  it  lies  to  choofe  his  fervice  or  refufe  it,  to  choofe 
life  or  deatJi.  There  is  much  dinger  of  their  departing 
from  ferious  refolutions,  taken  up  at  a  feafon  when  the 
mind  has  been  tenderly  im'preffed  by  the  providence 
and  Spirit  of  God.  Men  often  make  good  promifes, 
and  break  them.  There  is  more  of  the  form  of  god- 
linefs  than  of  the  power. 

Amidft  the  deletions  of  his  people,  Jolhua  deter- 
mined to  be  ftedfall  in  the  caufe  of  truth.  He  had 
made  his  choice  of  religion,  and  would  not  renounce 
it.  Superiors  honor  themfelves  and  their  ftation, 
w^hen  they  ftand  up  in  fupport  of  true  religion.  Their 
example  has  great  and  good  influence.  When  the  up- 
per ranks  in  fociety  are  foremoft  to  honor  God,  he 
will  honor  them.  But  it  cannot  excufe  lower  orders 
in  negle6ling  and  reviling  religion,  that  it  is  neglected 
and  reviled  by  higher  orders.  Religion  alike  concerns 
all  orders  and  ages.  Every  one  muft  give  account  of 
himfelf  to  God.  Religion  hath  an  immutable,  eternal 
excellency.  It  is  the  only  foundation  of  temporal  and 
eternal  happinefs,  of  public  and  private  virtue.  There 
is  but  one  rule  of  faith.  The  book  of  books,  the  bible, 
is  this  rule.  Call  no  man  father  or  master  upon  earth  : 
For  one  is  your  Father^  even  God ;  and  one  is  your  Majier^ 
even  Chrifi.  Search  the  scriptures.  Let  every  man  be 
fully  perfuaded  in  his  own  mind.     The  law  of  the  Lord  is 


54  RELIGION    OUR    0\VN    CHOICE. 

perfed^  converting  the  foul:  The  tejiimony  of  the  Lord  is 
fure^  making  wife  thefimple :  The  ftatutes  of  the  Lord  are 
right ^  rejoicing  the  heart :  The  commandmmt  of  the  Lord 
is  purcy  enlightening  the  eyes :  The  fear  of  the  Lord  is 
clean^  enduring  for  ever :  The  judgments  of  the  Lord  are 
true  and  righteous  altogether.  More  to  he  defired  are  they 
than  gold  ;  yea^  than  much  fine  gold — Moreover  by  them 
is  thy  fervant  warned:  And  in  keeping  of  them  there  is 
great  reward. 


SERMON  IV. 

INDECISION  IN  RELIGION. 


1.  KINGS  xviii.  21. 

HOW  LONG  HALT  YE  BETWEEN  TWO  OPINIONS  ?  IP 
THE  LORD  BE  GOD,  FOLLOW  HIM  ;  BUT  IF  BAAL,  THEN 
FOLLOW  HIM. 

_<..<..<..<..<(2)<^(2)>->->->->-« 

X  HE  people  of  Ifrael  were  diftinguillied  for  wz^ 
vering  in  their  religious  opinions.  Their  apoftacy 
was  fo  general  in  the  time  of  Elijah,  that  he  imagined 
himfelf  the  only  exception.  "  They  have  forfaken 
^'  thy  covenant,  thrown  down  thine  altars,  and  llain 
"  thy  prophets  ;  and  I,  even  I  only,  am  left ;  and 
"  they  feek  my  life.'^  This  prophet  was  fent  by  God  to 
reprove  king  Ahab,  who,  with  his  father's  houfe,  led 
the  way  in  the  revolt.  The  context  relates  the  mode 
by  which  EHjah  tried  the  refpe6live  claims  of  Jehovah 
and  of  Baal,  and  the  refult  of  the  trial.  I  need  not 
recite  it.  An  idol,  that  could  neither  fee,  hear,  nor 
fpeak — an  idol  fuppofed  to  be  taken  up  with  other 
concerns  than  the  prayers  of  the  fupplicants — fuppof- 
ed to  be  alleep  or  abfent,  was  let  up,  by  an  whole  com- 
munity, as  a  rival  to  the  God  of  their  anceftors.  A 
combination  of  artful  impoftors  deluded  the  rulers 
and  people.  In  this  cafe,  worthy  of  a  fpecial  divine 
interpofition,  the  true  God,  by  a  miracle,  removed 
the  delufion.  The  people  could  no  longer  doubt : 
They  could  hold  but  one  opinion :  They  inftantly  ex- 
claimed with  one  voice,  T/je  Lord,  be  is  the  God.     We 


56  INDECISION    IN    RELIGION. 

do  not  enquire  how  long  the  impreflion  lafted.  If  it 
afforded,  at  the  time,  juft  and  abundant  matter  of  con- 
vidion,  it  could  never  afterwards  lofe  any  part  of  its 
force,  as  a  principle  of  evidence.  The  God,  who 
then  anfwered  by  fire,  could  not  ceafe  to  be  the  only 
living  and  true  God,  becaufe  the  miracle  might  be  for- 
gotten, or  its  impreflion  impaired  or  loft. 

The  fubjed,  to  which  I  laft  called  your  attention, 
was,  That  religion  muft  be  our  own  choice.  Decijion 
in  religion,  in  oppofition  to  an  unfettled,  wavering 
mind,  will  come  under  our  prefent  confideration.  It 
muft  be  2Ljixeciy  not  a  fludhiating  choice.  Indecifion  is  as 
inconfiftent  with  religion  as  compulfion.  The  text  is  a 
pointed  reproof  of  the  inconftancy  of  the  ancient  peo- 
ple. In  applying  to  their  idol  the  fevereft  farcafm,  the 
prophet  fhewed  them  their  enhanced  guilt.  They 
preferred  a  fenfelefs  ftatue  to  the  living  God,  whofe 
dominion  and  providence,  in  the  overthrow  of  idola- 
try, had  been  marvelloully  difplayed  in  the  view  of 
the  nations.  To  Elijah's  addrefs,  in  the  words  before 
BS,  they  could  make  no  anfwer. 

I.  We  enquire,  firft,  what  is  meant  by  halting  be- 
tween two  opinions  in  religion  ?  and  what  by  being 
determined  and  fixed  ? 

II.  Secondly,  The  great  abfurdity  and  impiety  of  a 
wavering  character,  and  importance  of  its  oppofite, 
will  be  held  up  to  view. 

III.  Thirdly,  The  prophet's  expoftulation  claims  fpe- 
eial  attention.     How  long  halt  ye  between  two  opinions  ? 

I.  First,  What  is  meant  by  halting  between  two 
opinions  ?  and  what  by  being  determined  and  fixed 
in  religion  ? 

To  halt  between  two  or  more  opinions  in  religion 
is  the  reverfe  of  deliberation  and  a  found  mind. — 
Opinions,  haftily  embraced,  are  as  haftily  given  up, 
as  circumftances,  books,  converfation  or  company 
may  vary.  Such  a  mind  is  open  to  every  prevailing 
error.    Or  it  has  in  view  fome  exemption,  indulgence. 


INDECISION    IN    RELIGION^  57 

advantage  or  fraudulent  purpofe.  "  He  that  waver- 
"  eth  is  like  a  wave  of  the  fea,  driven  with  the  wind, 
"  and  toffed — unftable  in  all  his  ways." 

Religion  is  uniform  and  immutable — to  be  affumed 
with  the  deliberation  which  our  Saviour  expreffeth  by 
fitting  down  and  counting  the  coji.  The  nation  that  goes 
to  war,  without  previoufly  comparing  its  own  ftrength 
with  that  of  the  enemy,  may  expeft  a  difgraceful  de- 
feat. The  man  who  begins  to  build  without  calculat- 
ing the  probable  expence,  lofes  his  time  and  labor,' 
wafles  whatever  he  expends  on  his  flruclure,  and  be- 
comes the  fcorn  of  fpe^lators.  In  affuming  the  pro- 
feffion  of  religion,  we  engage  in  a  warfare — a  war 
with  inward  corruption,  the  allurements  of  the 
world  and  the  hofts  of  hell.  We  lay  the  foundation 
of  a  fpiritual  fabric — a  foundation  for  eternity.  We 
fliould  therefore  make  an  eftimate  of  the  conflicts, 
temptations  and  dangers  in  this  War — the  foes  with 
whom  we  have  to  fight,  and  the  armour  with  which 
we  muft  be  provided.  We  fliould  carefully  attend  to 
the  foundation  which  we  lay,  and  the  materials  with 
which  we  build.  A  profeiEon,  taken  up  without  ex- 
amination— taken  up  for  convenience,  in  compliance 
with  fafhion,  or  to  anfwer  any  worldly  purpofe,  will 
be  renounced  in  an  hour  of  temptation. 

In  fecular  purfuits,  thofe  who  are  wife  in  their  gene- 
ration keep  in  view  their  refpeclive  objects,  and  perfe-^ 
veringly  encounter  difficulties  and  oppofition.  They 
do  not  flu(fl:uate  between  different  opinions,  either 
with  regard  to  the  general  object  of  purfuit,  or  the 
means  of  obtaining  it.  Here  they  are  determined, 
and  have  but  one  opinion. 

The  votaries  of  fcience,  the  feveral  learned  profef- 
fions,  the  hufbandman,  merchant,  .artificer  and  me- 
chanic have  refpeclively  a  favorite  purfuit,  to  whicli 
they  feafonably  and  feduloufly  apply,  carefully  obferv- 
ing  the  beft  opportunities.  Their  decifion  is  manifeft 
from  their  accurate  difcernment  and  great  induftry — 

8 


^8  INDECISION    IN    RELIGION. 

the  fatigues  and  obftacles  which  their  diligence  and 
patience  overcome — the  facrifices  they  make  to  final 
and  complete  fuccefs — their  riling  above  misfortunes. 
In  juft  and  honorable  worldly  puriuits,  men  fteadily 
purfue  their  end  by  honorable  means.  In  unjuft  and 
illaudable  ones,  they  are  equally  fixed,  and  can  be  dif- 
fuaded  by  no  confiderations  of  honor  or  virtue,  no  ex- 
poftulations  of  friends,  admonitions  of  providence, 
or  remonftrances  of  confcience.  When  in  the  con- 
cerns of  religion,  men  do  not  halt  between  two  or 
more  opinions,  they  have  aflumed  it  from  deliberate 
attention  to  its  nature  and  importance,  from  a  full  per- 
fuafion  that  the  gain  of  the  world  is  no  compenfa- 
tion  for  the  lofs  of  the  foul — -that  any  temporal  facri- 
fices and  fufferings  will  be  abundantly  recompenfed, 
when  they  fhall  receive  the  end  of  their  faith.  In 
this  perfuafion  they  abide  by  their  choice  of  religion 
amidft  all  difficulties  and  hazards. 

Many  have  never  confidered  maturely.  They  have 
their  choice  yet  to  make  :  Or  they  are  undecided — 
one  while  almoft  perfuaded  ;  foon  halting  between  va- 
riant opinions,  at  a  lofs  what  religion  to  choofe,  or 
whether  any — or  attempting  to  ferve  two  mafters. — 
Many  who  begin  well  do  not  perfevere.  Some  prov- 
idence, or  feafonable  truth,  is  imprelTed  upon  them. 
But  the  hour  of  temptation  returns,  the  cares  of  this 
life  croud  upon  them,  and  they  decline  from  any 
warmth  of  affedion  which  they  felt  for  a  time.  Such 
as  are  determined  in  religion  imitate  the  twelve  ; 
"  Lord,  to  whom  fhall  we  go  ?"  whom  elfe  iliall  we 
follow  ?  "  Thou  haft  the  words  of  eternal  life." 
Therefore  we  will  not  go  back  from  following  thee, 
though  we  fhould  die  with  thee. 

The  fpirit  of  religion  may  be  languid,  but  never 
dies.  Many  waters  cannot  quench,  nor  the  floods 
drown  it.  Religion  may  be  aliumed  from  education, 
or  cuftom,  or  a  reverence  of  human  authority,  or 
tranfient  conviction.     Neither  of  thefe  can  fuffice. 


INDECISION    IN    RELIGION,  ^0 

It  is  a  reafonable  fervice,  founded  in  perfonal  perfua- 
fion,  and  muft  be  taken  up  on  fuch  grounds  as  that  we 
may  fee  the  abfolute  fecurity  of  it — that  in  all  events 
it  is  our  higheft  duty  and  only  fafety.  It  is  of  the  lall 
importance  to  be  fixed  in  religion — to  fix  right.  The 
more  fixed  any  one  is  in  the  wrong,  the  worfe  is  his 
cafe. 

A  wavering  mind  imagines,  that,  among  various 
objedis  of  worfhip,  the  attributes  are  fo  fimilar,  as  to 
make  it  unimportant  to  which  the  preference  is  givenj 
or  that  the  worfhip  may  be  divided  or  changed  at 
pleafure,  with  perfect  conliftency  and  fafety. 

IL  We  propofed,  secondly,  to  hold  up  to  view  the 
great  abfurdity  and  impiety  of  a  wavering  charader, 
and  importance  of  its  oppofite. 

To  fuppofe  the  perfed  equality  of  all  forms  is  to 
explode  every  profeflion  of  religion.  There  can  be 
no  comparifon  between  the  unity  of  God  and  a  plu- 
rality of  gods.  Finite  may  not  be  compared  with  in- 
finite. To  account  for  all  the  phenomena  of  nature, 
we  certainly  need  not  have  recourfe  to  two  or  more 
infinite  Beings  :  For  one  fuch  Being  could  produce  and 
maintain  them.  And  unity  of  delign  proves  that  one 
Being  framed  and  governeth  the  univerfe.  Religion 
then  is  ta  love  him  with  all  the  heart,  "  Thou  Bialt 
"  worfhip  the  Lord  thy  God,  and  him  only  ihalt  thou 
"  ferve."  Shall  it  be  enquired  what  religion  isi  cheap- 
eft  ?  what  religion  may  beft  accord  with  humajn  wifh- 
es,  or  beft  anfwer  a  prefent  purpofe  ?  The  proper  en- 
quiry is.  What  is  the  religion,  in  embracing  which  we 
Ihall  "  fanctify  the  Lord  God  in  our  hearts,  and  be 
*'  ready  always  to  give  an  anfwer  to  every  man  who 
"  may  afk  a  reafon  of  the  hope  that  is  in"  us  ?  Under 
what  profeflion  may  we  beft  improve  in  the  fpirit  of 
the  gofpel  ?  of  reformed  Chriftianity  ?  For  Chriftians 
and  Proteftants  are  not  enquiring  into  the  merits  of 
pagan  idolatry,  of  Mahomet's  Koran,  or  of  Popery. — 
They  do  not  hold  different  opinions  on  thofe  fuperfti- 
tions. 


60  INDECISION    IN    RELIOION. 

The  religion  of  Jefus  Chrift,  if  true,  is  infinitely  inter- 
efting :  It  beft  inftru6ls  us  in  the  perfeftions  and  gov- 
ernment of  God,  the  moral  nature,  accountablenefs 
and  diftination  of  man  :  It  fhews  us  the  origin  of  the 
prefent  corruption  of  human  nature  :  It  reveals  a  Me- 
diator between  an  offended  God  and  guilty  man — a 
Mediator  who  is  our  ranfom  and  advocate  :  It  reveals 
the  refurred:ion  of  the  dead,  a  judgment  to  come,  and 
eternal  retributions  according  to  the  deeds  done  in  the 
body  :  It  enlightens  a  dark  world,  and  fupplies  man, 
who  is  weak  through  fin,  with  ftrength  from  on  high  : 
It  is  fuch  a  religion  as  fallen  man  needed  :  It  adds  the 
fanction  of  a  divine  promife  to  any  hope  of  pardon 
which  the  penitent  might  otherwife  be  prefumed  to 
have — It  lays  a  foundation,  chofen  of  God  and  precious^ 
on  which  to  build  our  heavenly  hopes.     Thofe  who 
cordially  embrace  it,  have  fl:rong  confolation  in  two 
immutable  fources,  the  promife  and  oath  of  God  who 
cannot  lie.     And  if  his  feal  hath  been  fet  to  it — if  it 
was  confirmed  by  miracles  and  gifts  of  the  Holy  Ghofi:, 
what  may  the  rejecters  of  it  look  for,  but  a  greater 
damnation  ?  Between  this   religion   and    any  other, 
what  man  of  reflection  would  hefitate  ?  who  that  will 
do  the  will  of  God  can  hefitate  ? 

If  religion  is,  beyond  comparifon,  the  mofi:  momen- 
tous of  all  concerns,  it  is  then  of  the  highefi:  import- 
ance to  be  determined  in  this  thing.  Indecifion  is  next 
to  an  open  denial  of  it,  and  naturally  conduces  to  the 
contempt  of  all  principles  of  piety.  Would  you  not 
cafi:  off  the  fear  of  God-^ — would  you  not  be  found 
among  fcoffers,  do  not  waver  in  your  religious  opin- 
ions. Ufe  the  befi:  means  of  information.  Take  them 
ultimately  from  the  oracles  of  God.  Decide  as  they 
decide,  comparing  one  part  of  fcripture  with  another. 
Be  open  to  conviclion  ;  but  not  to  the  Jleight  of  men^ 
and  cunning  craftinefs^  whereby  they  lie  in  wait  to  de- 
ceive. 


INDECISION    IN    RELIGION.  '61 

A  wavering  mind  may  be  ever  learning  ;  bid  never 
tomes  to  the  knowledge  of  the  truth.  Such  a  flate  of 
mind  is  opprobrious  in  the  things  of  this  life ;  but 
more  fo  in  the  concerns  of  religion  in  proportion  to 
the  greater  importance  of  thefe  concerns.  It  is  bafe 
to  trifle  with  man.  Is  it  lefs  fo  to  treat  as  of  trivial 
concern  the  fubjed:  of  religion,  which  lies  between 
God  and  our  fouls  ?  Agrippa  was  half  perfuaded  to  be 
a  Chriftian.  He  believed  the  prophets.  From  them 
an  apoftle  had  Ihewn,  almoft  to  the  fatisfadion  of 
Agrippa,  that  Jefus  was  Chrift.  But,  while  the  pow- 
erful reafoning  of  Paul  wrought  fome  convidion, 
there  was  an  halting  between  two  opinions.  From 
this  indecifion,  it  is  probable,  that  Agrippa  proceeded 
to  give  up  religion. 

Decifion  in  religon  is,  I  am  inclined  to  think,  very 
much  the  bails  of  a  confiflent  flead}'  chara6ter  in  other 
refpecls.  We  muft  come  to  a  wife  decifion  here,  or 
be  eternally  ruined.  Be  7iot  deceived ;  for  God  is  not 
inocked.  Let  not  him,  who  halts  between  two  opin- 
ions, think  that  he  fhall  receive  any  thing  of  the  Lord, 

The  beft  feafon  to  determine  and  fix  in  religion, 
doubtlefs  is  when  the  mind  in  any  meafure  feels  its 
weight,  the  providence  and  Spirit  of  God  having 
excited  an  attention  to  it.  What  reafonable  profpecl 
is  there,  that  fuch  as  reiift  providential  admonitions 
and  the  ftrivings  of  the  Spirit,  from  time  to  time, 
will  at  length  give  ferious  and  earneft  attention  to  re- 
ligion ? 

Indecifion  in  religion  is  a  fource  of  much  uneafinefs. 
The  language  of  God  is.  Give  me  thine  heart.  "  A 
''  conformity  to  his  whole  will  is  fo  much  our  duty 
"  and  intereft,  that,  if  our  minds  were  in  a  right  ftate, 
"  we  could  not  have  the  leaft  hefitation  about  any  part 
"  of  Chriftian  practice.  The  blefled  God  is  fo  infi- 
"  nitely  fuperior  to  every  other  objecl,  that  we  ought 
"  not  to  defire  any  thing  in  comparifon  with  him. — 
^'  Jefus  Chrift  is  fo  good  a  friend,  and  hath  done  io 


62  INDECISION    IN    RELIGION. 

*^  much  for  us,  that  we  fhould  never  think  any  thing 
"  too  much  to  do  for  him.  We  fliould  account  hia 
"  yoke  eafy,  and  his  burden  light.  But  our  natural 
"  fondnefs  for  worldly  and  feniualobjeds  darkens  our 
**  underilanding,  perverts  our  judgment,  and  often 
*'  makes  things  appear  quite  different  from  what  they 
"  are,  or  quiets  our  minds  when  we  know  we  do  amifs. 
"  Thofe  imperfect  and  undetermined  impreilions  of 
^'  rehgion,  which  the  double-minded  man  feels,  ferve 
*^  rather  to  perplex  and  torment,  than  guide  and  fe- 
'*  cure  him.  He  is  ever  iinning  and  repenting,  refolv- 
"  ing  and  breaking  his  good  refolutions.  He  enjoys 
"  no  comfort  here  j  he  can  have  no  rational  profpecl 
"  of  happinefs  hereafter." 

A  ftate  of  fufpenfe,  in  any  matter  of  confequence„ 
is  moft  undehrable  and  painful — and  efpecially  in  a 
matter  of  the  greateft  confequence.  Confcious  integ- 
rity may  fupport  and  fortify  under  embarraiTments  or 
perplexity  from  without :  But  a  mind  helitating  and 
wavering  in  religion  can  find  no  reft  :  It  is  divided  be- 
tween light  and  darknefs,  righteoufnefs  and  unright- 
eoumefs,  Chrift  and  Belial,  the  temple  of  God  and 
idols,  faith  and  infidelity,  heaven  and  earth.  See 
then  the  v/orth  of  a  found  mind,  an  undivided  and 
fixed  he?a't~an  heart  wholly  devoted  to  God. 

Beiide  the  reftlelTnefs  of  variant  opinions,  or  inde- 
ciiioii  in  religion,  fuch  a  wavering  mind  precludes  all 
ejieem  and  confidence  of  our  fellow  men.  Such  a  mind 
in  the  concerns  and  interefts  of  this  world,  public  or 
private,  and  much  inore  in  thofe  of  the  foul  and  ano- 
ther world,  is  defpifed  and  detefted.  Neither  talents 
nor  ftation  can  protect  it  from  contempt.  Yea,  this 
folly,  more  than  any  other,  in  perfons  of  rank  and 
diftinclion,  is  as  dead  files  in  the  ointment  -of  the  apothe^ 
earj.  They  forfeit  their  refpeclability,  whatever  it 
might  be,  were  they  of  any  certain  fixed  character. 
They  are  watched  as  unfafe  and  infidious,  or  neglect- 
ed as  fickle  and  inconftant.     Scar<:e  any  character  is 


INDECISION    IN    RELIGIOK.  1d3 

thought  more  ignominious  than  one  given  to  change:. 
His  profeflions  are  not  regarded  ;  becaufe  he  does  not 
regard  them  himfelf.  He  would  make  many  friends, 
and  takes  the  fureft  courfe  to  have  none. 

Further  ;  thofe  who  are  unrefolved  and  inconftant 
in  religion  muft  be  odious  in  his  eye  to  whom  the 
thoughts  and  intents  of  the  heart  are  open,  who  hath 
pleafure  in  uprightnefs.  Compared  with  his  approba- 
tion, it  is  a  fmall  thing  to  be  judged  of  man's  judg- 
ment. He  feeth  all  the  windings  and  labyrinths  of  a 
deceitful  heart — whatever  divides  from  him— the  va- 
riant opinions  and  profeffions  it  embraces  to  conciliate 
the  favor  or  avoid  the  difpleafure  of  man— every  ref- 
uge of  lies  to  which  it  trufts— every  mode  of  com- 
pounding for  the  indulgence  of  fome  darling  fin. 
There  is  then  infinite  hazard  and  aftoniihing  prefump- 
tion  in  wavering  on  the  fubjecl  of  religion. 

Let  us  attend  to  the  prophet's  expollulation.  How 
LONG  hah  ye  between  two  opinions  ? 

This  expoftulation  was,  with  fpecial  propriety,  ad- 
drefled  to  a  people  whofe  inconfi:ancy  in  rehgion  was 
without  example.  "  I  will  plead  with  you,  faith  the 
"  Lord,  and  with  your  children's  children  will  I  plead. 
*'  For  hath  a  nation  changed  their  gods,  which  are  yet 
*'  no  gods  ?  But  according  to  the  number  of  thy  cities 
*'  are  thy  gods,  O  Ifrael !" 

A  wavering  character  in  religion  was  not,  however, 
appropriate  to  that  people ;  nor  is  it  uncommon.  The 
like  expofi:ulation,  therefore,  can  feldom,  if  ever,  be 
unfeafonable.  Here  young  and  inexperienced  minds 
certainly  need  a  caution. 

Adlnitting  the  general  obligation  and  importance  of 
religion,  and  that  fuch  as  halt  between  variant  opin- 
ions, fuch  as  are  inconfi:ant,  cannot  be  religious  j  ad- 
mitting that  it  requires  an  undivided,  fixed  heart ; 
then  we  mufi:,  fooner  or  later,  come  to  a  determina- 
tion on  this  fubject ;  or  abide  the  confequence  of  wa- 
vering and  duplicity. 


64  INDECISION    IN    RELiolON. 

Permit  me  then  to  expoftulate  with  you  on  this  fub- 
je6i:,  as  the  prophet  did  with  Ifrael.  How  long  will 
ye  halt  ?  How  long  fhall  it  be  before  you  confider  the 
fubjecl^  maturely,  and  fettle  your  minds  upon  it  ?  You 
will  not  fufFer  the  vain  imagination,  that  hanging  in 
fufpenfe  is  chufing.  Would  you  then  put  off  the  mat- 
ter from  youth  to  manhood  ?  from  health  to  ficknefs  ? 
or  from  profperity  to  adverfity  ?  There  can  be  no  bet- 
ter feafon  to  choofe  and  fix,  than  youth,  and  health, 
and  the  day  when  God  preferves  you,  fets  an  hedge 
about  you,  and  profpers  your  juft  purfuits.  Religion 
is  not  to  be  undertaken  by  conilraint,  and  only  in  the 
laft  extremity  ;  but  willingly — on  ingenuous  and  ra- 
tional grounds — in  the  view  of  its  excellence  and  im- 
mutability—the fame  in  all  ftages,  circumftances  and 
fituations— -as  what  equally  concerns  young  and  old, 
high  and  low,  rich  and  poor,  fick  and  welL  Felix 
trembled^  as  he  juftly  might,  when  Paul  reafoned  with 
him  071  right eoufnefs^  temperance^  and  a  judgment  to  come. 
He  laid,  however.  Go  thy  way  for  this  time.  The  pre- 
fent  is  the  only  time  which  we  can  command.  Set 
down  and  confider  the  terms  of  rehgion.  Then  re- 
folve.  For  while  men  are  hufy  here  and  there — ^while 
they  are  halting  between  different  opinio?is^  their  oppor- 
tunity may  be  go7ie.  The  voice  of  rehgion  to  the 
young  is,  to  be  about  their  hea-venly  Father'' s  buftnefs — 
to  do  his  work  while  it  is  day — to  do  it  in  imitation  of 
the  brighteft  pattern  of  early  piety  which  was  ever 
exhibited  in  human  nature.  Whether  we  look  to  the 
riling  beams,  the  meridian  fplendor,  or  evening  rays 
of  this  liglit  of  the  world,  what  divine  infiiruction 
may  we  receive  ?  Jufi:ly  might  he,  who  hath  given  an 
example  of  early,  fiiedfafi:  and  unparalleled  felf-denial, 
require  thofe  who  come  to  him,  to  deny  themfelves, 
forfake  all,  and  take  up  the  crofs  for  him. 

It  is  highly  worth  while,  in  the  morning  of  life,  to 
enjoy  the  finiles  of  your  Creator  and  Redeemer — to 
ihun  the  ftains  w^hicli  are  not  wiped  away  but  by  bit- 
ter repentance. 


i 


INDECISION    IN    RELIGION,  65 

Moreover,  all  would  die  in  favor  with  God.  Where 
is  the  perfon  that  will  fay,  I  am  willing  to  die  with 
all  my  fins  uncancelled  ?  Death  is  ever  coming  near, 
whether  it  does  or  does  not  feem  near.  At  this  prefent 
time,  when  there  are  with  us  more  funerals  fometimes 
in  a  week  than  there  are  days,  ihall  it  be  thought  that 
death  is  not  near  ?  Shall  this  thought  be  indulged, 
when  we  know,  that,  in  feafons  of  no  other  than  com- 
mon mortality,  more  than  half  die  within  the  age  of 
minority  ?  Why  waver  then  ?  why  poftpone  prepara- 
tion for  an  event  which  will  determine  your  eternity, 
and  may  be  at  the  door  ?  which  comes  to  moft  at  an 
hour  of  which  they  are  not  aware  ?  You  can  never  be 
wife  or  fafe,  till  you  have  gained  an  acquaintance  with 
religion,  have  chofen  it  unfeignedly  and  decidedly — 
till  you  are  at  peace  with  God — have  a  lot  and  portion 
among  the  friends  of  Chrift.  Religion  is  the  princi- 
pal thing,  the  one  thing  needful.  Can  you  then  acl 
a  prudent  part,  while  unrefolved  what  religion  to  em- 
brace, or  whether  any — ^while  wavering  and  balancing 
between  this  and  that  profeffion  ?  No  ;  this  cannot  be 
prudent.  The  fooner  you  determine,  the  better — the 
more  comfortable  for  yourfelves,  more  eftimable  in 
the  eye  of  man,  and  more  acceptable  in  the  fiarht  of 
God.  _ 

Religion  is  the  true  dignity  of  man's  nature :  It 
aflimilates  him  to  his  God :  It  acknowledges  his  own 
unworthinefs  and  vilenefs — his  infinite  obligation  for 
the  remifiion  of  a  debt  of  ten  thoufand  talents.  It 
ihould  be  chofen  with  the  earliefl:  capacity  for  it.  It 
expoftuiates  v/ith  you  in  the  morning  of  life.  How 
long  halt  ye  between  two  opinions  ?  It  gives  you  no 
permiflion  to  be  unrefolved  a  fingle  day.  It  remon- 
fi:rates  with  you  on  the  abfurdity  and  danger  of  an  un- 
refolved, divided  mind.  It  is  not  an  indifferent,  fu- 
perficial  or  changeable  thing:  but  vafi:ly  important, 
fubftantial,  and,  like  its  author,  without  variablenefs, 
pr  fhadow  of  turning.     There  can  therefore  be  no  rea» 

9 


66  INDECISION    IN    RELIGION. 

fon  or  excufe  for  indecision  on  this  fubjed  at  the  ear- 
Heft  ftage  of  life.  "  How  long,  ye  fimple  ones,  will 
*'  ye  love  iimplicity  ?  and  fcorners  delight  in  fcorning  ? 
"and  fools  hate  knowledge  ?  Forfake  the  fooliih,  and 
"live." 

Religion  interferes  not  with  the  bufinefs  of  any  ufe- 
ful  calling,  or  with  what  you  owe  to  your  natural  or 
civil  connections.  It  diredts  you  to  purfue  your  com- 
mon employments,  and  perform  your  relative  duties, 
with  a  view  to  the  divine  approbation.  It  recom- 
mends, that  you  refle<El  beforehand  what  facrifices  it 
may  call  you  to  make.  For,  in  determining  your 
choice  of  religion,  you  may  not  confult  with  flefh  and 
blood.  It  may  call  you  to  prove  your  fmcerity  and 
affection  in  a  manner  not  unlike  that  of  the  firft  fol- 
lowers of  Jefus— even  to  relinquifh  objects  moft  dear 
in  life— to  incur  the  difpleafure  of  kindred  and  friends. 
In  all  times  Chrift  and  his  caufe  muft  be  dearer  than 
houfes  or  lands,  parents  or  children,  or  bofom  friends, 
or  any  feparate  intereft.  The  didates  of  confcience 
muft  refolutely  and  perfeveringly  be  obeyed,  having 
ufed  the  beft  means  and  endeavors  for  information  in 
religion.  Hold  faft  the  well  founded  perfuafion  refult- 
ing  from  candid  enquiry.  Your  private  judgment, 
thus  formed,  muft  have  greater  weight  than  the  opin- 
ions of  others.  Juft  modefty  and  humility  may  lead 
you  to  queftion  your  own  opinions,  when  they  may 
not  coincide  with  thofe  who  are  much  older  and  wifer, 
,of  much  longer  experience  and  more  extenlive  ac- 
quaintance with  religion.  But,  with  reafonable  diifi- 
deiice,  your  own  judgment  and  confcience  muft  gov- 
ern. Indeed,  in  the  moft  effential  and  weighty  mat- 
ters of  religion,  the  difference  of  opinion  amonggood 
men  is  inconfiderable.  They  all  agree  in  the  fpirit  of 
;feligion — in  love  to  God  and  man. 
vcro  Thofe  who  have  made  a  deliberate  choice  of  religion, 
and  are  fixed  in  it,  efteem  all  who  are  like-minded^ 
..^fto^p;!.  thern,  for  the.  truth\s  fake  which  is  in  them.— 


INDECISION    IN    RELIGION*  67 

They  "  honor  all  who  fear  the  Lord.  Pfay  fpr  the 
"  peace  of  Jetufalem.  For  my  brethren  and  cotnpan- 
"  ions  fakes,  I  will  now  fay,  Peace  be  within  thee.-— 
"  Becaufe  of  the  houfe  of  the  Lord  our  God,  I  will 
"  feek  thy  good." 

An  emulation  to  acquire  and  fupport  a  decided  char- 
after  for  integrity  is  highly  importaiit  to  young  per- 
fons.  They  naturally  wifh  to  recommend  themfelves 
to  mankind^  as  they  come  forward  on  the  ftage. — - 
From  the  manner  of  their  entering  on  life,  an  opinion 
is  formed  of  their  after  char  after  and  behavior.  They 
are  efteemed,  confided  in  and  improved,  or  treated 
with  caution  and  referve,  according  to  the  probity  or 
duplicity  and  ficklenefs  of  their  charafter.  There  can 
be  no  more  amiable  trait  than  the  formers—nor  any 
that  gives  fuch  alTurance  of  ufefulnefs,  according  to 
the  ability  and  opportunity  of  the  poffelTor.  The  lat- 
ter may  be  expefted  to  be  full  of  all  fubtilty  and  mif- 
chief,  plotting  againft  the  peace  and  the  rights  of  man- 
kind. Such  a  charafter,  fo  far  as  known,  will  be  ab- 
horred by  the  good,  and  improved  by  the  bad  only  to 
anfwer  their  own  purpofes.  To  begin  life  by  delibera- 
ting on  no  other  than  virtuous  and  honorable  purfuits, 
open  to  wife  counfel,  aware  of  the  arts  of  feducers, 
deliberate  in  fixing  on  a  proper  employment,  and  oh 
the  ways  and  means  of  purfuing  it  fo  as  to  fill  up  a 
place  in  the  world  to  the  glory  of  God  and  benefit  of 
mankind,  refolved  to  hold  faft  integrity,  this  is  wif- 
dom.  On  the  contrary,  to  begin  Hfe  with  no  dehber- 
ate  plan  of  conduft,  or  no  good  plan — to  begin  it 
with  rafhnefs,  conceit,  vanity  and  ficklenefs,  or  with 
craft  and  impofition,  this  is  folly.  Can  you  not  call 
to  mind  fome  dignified,  confifi:ent  and  eminently  ufe- 
ful  charafter,  beginning  life,  and  purfuing  the  courfe 
of  it,  with  cool  and  correft  difcernment  of  the  great 
end  and  various  duties  of  it,  fi;eadily  keeping  in  view 
that  end,  and  performing  thefe  duties,  without  in- 
tentioaally  or  allowedly  turning  afide  to  the  right  hand 


68  INDECISION    IN    RELIGION. 

or  left — the  fame  in  all  relations,  lituations  and  cir» 
cumftances  ?  If  you  have  known  any  fuch  character, 
can  you  withhold  your  veneration  ?  Could  mankind 
withhold  their  veneration  ?  Do  you  feel  no  ambition, 
my  young  brethren,  that  fuch  may  be,  according  to 
your  meafure,  your  own  character  ?  On  the  other 
hand,  you  may  have  known  thofe  who  have  appeared 
to  have  no  regular  plan  of  life,  no  principles,  or  no 
juft  and  fixed  principles  ;  ever  halting  betv/een  variant 
opinions,  really  indifferent  to  any — conforming  to  the 
fafhion  of  the  times — or  addreffmg  popular  prejudices 
and  paffions — without  dignity,  without  confiftency — 
pra6i:ifing  upon  the  credulity  of  others,  or  open  to 
their  wiles.  You  cannot  withhold  a  thorough  con- 
tempt of  fuch  a  charader.  Can  you  pofTibly  wifh  to 
be  altogether  fuch  an  one  ?  No ;  you  approve  of  him 
wliofe  religious  opinions  are  the  refult  of  reflection, 
are  harmonious  and  fettled  ;  not  of  him  who  hailily 
forms  his  opinions,  who  is  conftantly  at  variance  with 
himfelf — or  who,  under  any  ftudied  ambiguity  of 
language,  conceals  his  real  fentiments- — and  that  on 
the  moft  weighty  matters,  and  where  the  concealment 
may  be  followed  with  the  moil  mifchievous  confe- 
quences. 

Let  me  then  recommend,  to  thofe  who  are  enter- 
ing on  life,  by  all  means  to  emulate  one  uniform, 
fleady  character — a  character  of  unwavering  love  to 
religion  in  principle  and  pra6tice.  Be  not  as  thofe 
.who  have  no  other,  no  more  religion  than  may  be 
thought  to  anfwer  the  ends  of  this  world.  You  are 
haftening  to  another,  for  which,  in  the  prefent  life, 
fleeting-  as  it  is,  you  are  laying  the  foundation.  Death 
will  decide  your  eternal  ftate.  Hold  faft  the  found 
principles  of  religion,  faith  and  a  good  confcience. 
Hold  them  faft  *,  for  they  will  lead  you  to  form  the 
belt  connections  and  friendfliip  :  They  will  give  you 
peace  always.  In  adverfity  your  heart  will  be  fixed. 
In  profperity  your  moderation,  gratitude  and  munifi» 


INDECISION    IN    RELIGION,  l69 

tence  will  be  known.  You  will  cheerfully  fulfil  your 
duty  to  Grod  and  man.  You  will  be  kept  in  the  hour 
of  temptation — and  in  the  hour  of  death.  You  will 
make  glad  your  fellow-men,  and  the  city  of  G^L, 
But  if  you  wavei;  in  religion,  it  will  be  a  fure  fource 
of  vexation.  Profperity  will  be  the  fnare  of  your 
fouls.  You  will  forfeit  the  only  fupport  of  afflidion* 
Your  duty,  if  attended  at  all,  will  be  by  conftraint. 
You  will  lie  open  to  the  tempter.  Man  will  defpife 
you.  God  will  abhor  you.  How  will  you  meet  the 
laft  enemy  ?  How  will  you  ftand  before  the  Son  of 
man,  when  he  fhall  come  in  his  kingdom  ? 

I  can  think  of  nothing  fo  important  to  thofe  who 
are  beginning  life,  nothing  fo  eftimable,  as  liability  of 
charader — nothing  more  ignominious,  or  of  a  mor€ 
baneful  afpe^l  on  the  whole  buiinefs,  inter courfe  and 
enjoyment  of  life,  than  inftability,  or  having  no  opin- 
ion of  your  own,  or  none  to  which  you  will  be  con- 
ilant.  He  that  walketh  uprightly  walketh  furely.  His 
opinions  and  his  hope  have  a  fure  foundation.  His 
Heps  are  ordered  by  the  Lord.  God  will  guard  where 
he  leadeth.  The  path  of  the  juft  fhines  more  and 
more.  To  him  there  arifeth  light  in  the  darknefs. 
His  end  is  peace.  But  the  diffembler,  he  who  halteth 
between  variant  opinions,  "  leaves  the  paths  of  up- 
"  right nefs,  to  walk  in  the  ways  of  darknefs.  His 
"  ways  are  always  crooked  and  froward.  He  hateth 
"  the  light.  His  way  is  as  darknefs,  he  knoweth  not 
"  at  what  he  ftumbleth.''  DilTemblers,  prevaricators, 
double-minded  men,  grow  worfe  and  worfe,  deceiv- 
ing and  being  deceived.  They  are  as  the  troubled  fea. 
They  are  driven  away  in  their  own  wickednefs. 

Is  not  a  character  for  unblemifhed,  inflexible  integ- 
rity to  be  preferred  to  oftentation,  formality,  artifice, 
inconftancy  and  circumvention  ?  If  it  is,  then  halt  not 
between  two  opinions.  Think  not  that  you  can  have 
made  choice  of  religion,  if  you  are  not  fixed  in  your 
choice — if  winds  and  floods  will  overthrow  your  foun- 


?0  INDECISION    IN    RELIGION. 

dation.  The  arts  of  deceit  and  fraud  may  procure  the 
dilTembler  fuch  things  as  his  foul  lulls  after— wealthy 
fame,  power.  But  his  triumph  is  ftiort.  What  is 
his  hope,  when  God  taketh  away  his  foul  ?  He  has  an 
inward  confcioufnefs  of  the  bafenefs  of  his  own  views  ; 
or  would  not  take  fo  much  pains  to  conceal  them. 
Frequently,  when  he  thinks  himfelf  fafe,  and  there- 
fore is  unguarded,  his  dark  defigns  are  brought  to 
light.  His  fubterfuges  coft  him  much  trouble.  After- 
all,  he  does  not  think  himfelf  fafe. 

Make  a  decided  choice  in  religion.  Commit  the 
keeping  of  your  fouls  to  Chrift,  to  be  faved  on  his 
terms.  Do  not  indulge  a  fmgle  wiih  that  thefe  terms 
may  be  lowered  and  accommodated  to  your  appetites. 
Stand  fail  in  the  Lord.  Let  your  unreferved  refpe6l 
to  tli^  dodrines  and  duties  of  rehgion,  your  ftedfaft- 
nefs  and  abounding  in  the  fruits  of  itj  fhew  that  you 
alTume  the  profeffion  from  deep  eonvidion  and  flrong 
affedion,  as  to  God,  and  not  to  men.  You  believe 
that  it  has  God  for  its  author,  and  will  train  you  up 
for  fulnefs  of  joy  in  his  prefence.  Why  ihould  you 
waver?  why  be  afliamed  ?  why  be  weaiy,  faint  and 
decline  ?  In  due  feafon  ye  Jhallreap^  if  ye  faint  not.  For 
yet  a  little  while^  and  he  that  fhall  come  will  come^  and 
his  reward  is  with  hinu  Now  the  juji  fhall  live  by  faith  ; 
but  if  any  man  draw  back^  my  foid  fhall  have  na  plea  fur  ^ 
in  him^ 


SERMON  V. 

THE  TRUE  PRINCIPLE  OF  VIRTUE. 


COLOSSIANS  iii.  23. 

AND  WHATSOEVER  YE  PO,  DO  IT  HEARTILY,  AS  TO  THE  LORD,  AND  NOT  TO  MEN. 

^..<„<,.<..<Q<^Q>.>.>  ■>..>.. 

X  HE  defign  of  the  prefent  difcourfe  is  to  explain 
and  eftablifh  the  true  principle  of  virtue.  The  text 
now  read  recommends  an  unfeigned,  fupreme  regard 
to  the  approbation  of  God  as  this  principle. 

We  will,  FIRST,  explain  thefubjed  before  us.  WbaU 
foenier  ye  do^  do  it  heartily^  as  to  the  Lord^  and  not  to  men. 

This  is  a  principle  of  univerfal  extent,  and  invaria- 
ble influence.  It  aHke  refpefe  great  and  fmall  duties: 
It  is  a  principle  of  fidelity  to  God,  and  men,  and  our 
own  fouls — fidelity  to  one  talent,  two  or  five.  Who- 
foever  allowedly  commits  any  fin,  or  om.its  any  duty, 
under  an  apprehenfion  that  it  is  fmall,  is  not  governed 
by  the  fear  of  God  in  other  and  greater  matters ;  and 
is,  moreover,  in  much  danger  of  proceeding  from 
fmall  to  great  fins. 

Further,  the  precept  before  us  inculcates  acting  from 
Chriftian  principles,  "  Whatfoever  ye  do  in  word  or 
"  deed,  do  all  in  the  name  of  the  Lord  Jefus" — as  his 
fervants,  in  obedience  to  him,  with  a  view  to  the  di- 
vine acceptance  through  him,  in  an  humble  depend- 
ence on  his  fi;rength,  in  imitation  of  his  pattern.  ¥or 
yefernje  the  Lord  Chriji.  Actuated  by  the  principles  of 
his  religion,  all  ranks  of  men  confider  themfelves  as 
under  law  to  him,  indebted  to  him  as  Mediator  for 
their  privileges  and  hopes,  and  under  the  fi:rongefi:  en- 


72  THE    TRUE    PRINCIPLE    OF    VIRTUE. 

gagements,  in  all  things,  to  feek  the  glory  of  God  by 
him.  A  cup  of  cold  water  may  be  given  in  the  name 
of  a  difciple.  Our  Lord  knoweth  what  is  in  man.  For 
he  fearcheth  the  reins  and  hearts.  He  obferves  what- 
foever  we  do,  whether  we  do  it  heartily,  and  in  his 
name.  Our  attention  to,  or  negled:  of  his  difciples, 
as  fuch,  he  particularly  confiders  as  ihewn  to  himfelf. 

A  fupreme  regard  to  the  approbation  of  God,  thro' 
the  Mediator  of  his  appointment,  our  Prince  as  well 
as  Saviour,  is  the  principle  of  Chriftian  virtue.  By  him 
we  believe  in  God,  whofe  meffenger  of  grace  he  was — 
"  whom  he  raifed  from  the  dead,  that  our  faith  and 
"  hope  might  be  in  God" — whom  all  men  are  com- 
manded to  "honor  even  as, they  honor  the  Father." 
To  live  by  the  faith  of  the  Son  of  God  is  to  do  what- 
foever  we  do,  in  word  or  deed,  in  the  name  of  the  Lord 
Jefus — or,  in  other  words,  to  do  it  heartily,  as  to  the 
Lord. 

With  the  heart  man  helieveth  unto  righteoiifnefs ,  If  we 
believe  in  Jefus  as  the  Son  of  the  Bleffed,  and  reverence 
him  accordingly — if  we  cultivate  toward  the  God  and 
Father  of  our  Lord  Jefus  Chrift  the  reverence,  love  and 
gratitude  which  he  claims,  the  principles  and  hopes  of 
the  gofpel  will  have  commanding  influence  in  all  rela- 
tions and  circumftances  of  life — far  other  principles 
and  hopes  than  earth  and  time  fuggeft — as  much  fu- 
perior  as  are  the  immortal  interefts  of  the  foul  to  thofe 
of  a  mortal  body. 

Our  inward  principles,  motives  and  afFeclions  are  of 
utmoil  moment.  Religion  regulates  thefe  as  well  as 
the  vifible  converfation :  It  fuppofes  that  we  are  ac- 
countable to  a  Being  glorious  in  holinefs,  to  whom  all 
things  are  naked  and  open,  even  the  thoughts  and  in- 
tents of  all  hearts ;  whofe  glory  ihould  be  our  great 
end,  whatever  we  do.  In  the  view  of  his  tribunal,  it 
is  indeed  a  fniall  thing  to  be  judged  of  man's  judg- 
ment. 

Doing  whatever  we  do  as  to  the  Lord,  does  not  im- 
ply an  indifference  to  the  opinion  and  efteem  of  our 


THE    TRUE    PRINCIPLE    OF    VIRTUE.  73 

fellow  men.  The  latter  may  extend  the  influence  of 
our  example — our  opportunity  to  do  good.  But  to 
human  coniiderations  we  can  allow  no  other  thanyz/^- 
ordinate  2ind  fubfervient  influence.  The  fervant  of  God, 
the  difciple  of  Jefus,  whatfoever  he  does,  pays  a  fupe- 
rior,  unreferved  and  fixed  regard  to  his  Maker  and  Re- 
deemer. In  all  his  relations  and  intercourfe  with  man- 
kind, the  divine  approbation  has  commanding  influ- 
ence. Whatfoever  he  does,  enjoys  or  fuflers,  God  is 
glorified.  Worldly  hopes  or  fears  cannot  feduce  or 
difmay  him. 

This  is  not  a  Jiditioiis^  but  a  real  character.  We 
rnean  not  that  any  are  exempt  from  imperfection  and 
without  fin.  The  blemiihes  which  have  been  found 
in  fome  of  the  befi:  characters  afford  this  caution,  "Let 
"  him  that  thinketh  he  fi:andeth,  take  heed  lefi;  he 
"  fall.'*  This  notwithfi:anding,  they  could  appeal  to 
the  fearcher  of  hearts  as  a  witnefs  of  their  general  in- 
tegrity. "  Confcience  teilified,  that  in  fimplicity  and 
"  godly  fincerity,  by  the  grace  of  God,  they  had  their 
"  converfation  in  the  world." 

II.  We  proceed  to  ejlahlifb  the  propofition,  that  an 
unfeigned,  fupreme  refpeci  to  the  approbation  of  God 
is  the  true  principle  of  virtue. 

The  exiftence  of  a  fuperior  power,  fuppofed  to  be 
perfectly  acquainted  with  the  fprings  and  principles  of 
our  aftions,  and  to  whom  we  mufi:  give  account,  is  a 
point  in  which  all  nations  confent.  With  this  is  ne- 
ceiTarily  connected  a  fenfe  of  moral  obligation.  To  ful- 
fil fuch  obligation  is  to  act  from  principles,  and  purfue 
ends,  which  the  Being  with  whom  we  have  to  do  will 
approve.  Being  moral  agents  and  probationers,  it  is 
a  clear  and  indiipenfible  duty,  that  we  a6t  from  fuch 
principles,  and  purfue  fuch  ends. 

If  reverence  of  a  Deity  and  moral  Governor  be  taken 
away,  where  is  pubhc  faith  ?  On  this  iuppofition,  an 
oath  for  confirmation  is  altogether  unmeaning,  or  in 
the  highefi:  degree  impious.     "  Where  is  the  fecurity 

10 


74  THE    TRUE    PRINCIPLE    OF    VlRTtJ^. 

*'  for  property,  for  reputation,  for  life,  if  the  fenfe  of 
^^  religious  obligation  defert  the  oaths  which  are  the 
"  inftruments  of  inveftigation  in  courts  of  juftice  ?'' 
An  oath  muft  ceafe  to  be  the  bond  of  fociety,  if  his 
may  be  admitted,  who  maintains,  that  the  fear  of  God 
has  not,  and  never  had,  governing  influence  with  any 
mortal.  Such  an  one  fubverts  the  bails  of  fociety.  For 
no  dependence  can  then  be  placed  on  the  moft  folemn 
teftimonies  and  engagements  of  any  man.  The  atheill 
thinks  it  not  enough  to  tell  the  world,  that  he  himfelf 
fears  no  God,  and  believes  in  none :  He  adds  infolence 
to  profanity,  and  infills,  that  fuch  is  the  true  language 
of  every  man's  heart,  whatever  his  profellions  may  be. 
We  m,aintain,  on  the  contrary,  that  there  are  thofe 
who  habitually  fet  God  before  them — who  fear  his 
frown  more  than  that  of  the  world — who  feek  the 
honor  that  cometh  from  him  more  than  honor  fronl 
man— who  are  not  lefs  afraid  to  fiti  in  fecret  than  in 
the  view  of  mankind — who  are  as  attentive  to  fecret 
duties  as  to  any  others — whom  the  recblled:ion  of  fins, 
known  only  to  themfcWes  and  their  omnifcient  Judge, 
fills  with  confufion  and  contrition — who  would  lay 
down  life  rather  than  make  Ihipwreck  of  faith — whofe 
own  hearts  bear  witnefs,  that  whatever  they  do  is  as 
to  the  Lord,  not  to  men.  There  have  been  thofe  who 
have  forfaken  every  thing,  and  fuffered  every  thing, 
from  a  princpile  of  confcience.  There  are  living  char- 
acters, of  whom  the  fame  may  be  faid.  Little  as  there 
is  of  faith  upon  earth,  let  it  not  be  faid  that  it  is,  and 
always  was,  a  mere  name.  This  would  be  to  contra- 
dict the  univerfal  confent  of  mankind  in  all  ages. 
Leaving  the  fceptic  to  con t eft  this  firft  didate  of  rea* 
fon,  the  exiftence  of  religion,  with  all  the  human  race, 
and  even  with  the  confcience  in  his  own  breaft,  we 
will  endeavor  to  evince  the  importance  of  religious 
principle,  or  a  fupreme  regard  to  God,  in  difcharging^ 
«)ur  focial  and  relative  duties. 


TH£    TRUE    PRINCIPLE    OF    VIRTUE.  75 

If  there  be  an  eternal,  felf-exiftent  Spirit,  the  fource 
-of  all  other  exiftence,  infinitely  wife,  powerful,  holy 
and  good,  his  perfections  are  the  juft  object  of  fupreme 
veneration  and  homage,  love  and  confidence.  Con- 
formity to  his  moral  excellences  is  the  true  dignity 
and  felicity  of  all  intelligent  moral  agents  in  all  worlds. 
He  can  require  no  other  than  a  reafonable  fervice.  His 
laws  are  a  tranfcript  of  his  purity,  wifdom  and  love : 
None  of  them  may  be  accounted  grievous.  His  ap- 
probation is  better  than  life.  Shall  this  be  Hghtly 
efteemed,  and  yet  an  high  value  fet  on  the  favor  of 
man  ?  Shall  we  be  afraid  of  man  who  fliall  die,  and  of 
the  fon  of  man  who  will  be  made  as  grafs  ?  but  forget 
him  in  whom  we  live,  move,  and  have  our  being  ? 
who  can  fave  and  deftroy  ?  who  knows  and  can  fulfil 
the  defire  of  our  hearts  ?  Or  fliall  we  fatisfy  ourfelves 
with  an  exterior  of  piety  ?  It  is  his  command.  Give 
me  thy  heart.  The  author  of  our  faith  declared,  "  My 
*'  meat  is  to  do  the  will,  and  finifli  the  work,  of  him 
"  that  fent  me."  Thofe  who  have  the  fpirit  of  Chrift, 
fliew  their  love  to  his  religion,  when  it  is  negleded, 
vilified  and  perfecuted  :  When  it  peculiarly  requires 
its  few  friends  to  appear  in  its  defence,  their  hearts 
glow  with  warmer  affection  and  zeal.  A  commanding 
lenfe  of  religion  and  lively  hope  of  immortality  alone 
can  fecure  an  adherence  to  the  caufe  of  virtue  when 
depreffed — can  enfure  the  fulfilment  of  our  obligations 
to  fociety,  or  to  any  of  our  connections,  when  that 
duty  requires  the  mortification  of  a  fin  that  eafily  be- 
fets  us. 

To  what  purpofe  does  a  philofopher  in  his  ftudy 
draw  a  fine  picture  of  virtue — its  abfiirad:  beauty  and 
intrinfic  charms  ;  and  infifi:  that  it  is  its  own  reward  ? 
Separate  from  its  prefent  peace  and  future  recompence, 
its  friends  are  left  in  the  condition  of  the  fliip-wreckt 
mariner,  who,  as  he  was  finking,  faw  the  variegated 
colors  of  the  rainbow :  "  This  is  mighty  fine,''  faid  he; 
^'  but  what  is  it  to  me,  who  mull  infi:antly  be  buried 


76  THE    TRUE    PRINCIPLE    OF    VIRTUE. 

"  in  the  ocean?"  Virtue  muft  be  fattened  to  the  throne 
of  God,  the  rewarder  of  them  who  diUgently  feek  him, 
the  immutable  lover  of  righteoufnefs,  who  is  of  purer 
eyes  than  to  behold  iniquity.  The  obligations  of  mo- 
rality are  unchangeable;  becaufe  it  has  its  foundation 
in  the  authority  of  a  perfed  moral  Governor,  who  will 
make  the  uniform  and  fteady  praftice  of  our  duty  our 
intereft  upon  the  whole — who  hath  annexed  to  it 
peace  which  palTeth  underftanding,  and  the  hope 
which  maketh  not  afhamed.  To  patience  in  well-do- 
ing, amidft  all  temptations  and  fuffcrings  on  earth,  he 
hath  promifed  eternal  Hfe,  through  Jefus  Chrift. 

We  will  more  diftindlly  examine  the  force  of  reli- 
gious principle,  firft,  with  reference  to  fociety^  and  the 
duties  of  our  various  relations. 

Other  principles,  fuch  as  natural  afFeclion  and  be- 
nignity, defire  of  efteem,  regard  to  health,  may  be 
productive  of  many  good  effects.  But  fuch  good  ef- 
fects, with  other  and  greater,  proceed  from  a  principle 
of  piety.  The  natural  and  friendly  affeclions  are  of 
great  ufe ;  and  fhould  be  carefully  cultivated,  as  in- 
centives to  a  conftant  interchange  of  good  ofSces. 
From  thefe  we  cheerfully  do  and  fuffer  for  our  connec- 
tions. The  members  of  the  fame  family  or  neighbor- 
hood, thofe  who  are  in  habits  of  intimacy,  (whatever 
might  be  the  occafion)  improve  all  opportunities  to 
ferve  and  oblige  one  another,  when  they  are  united  in 
afteclion.  Mere  affedion,  however,  may  change,  from 
a  variety  of  caufes  ;  and  then  the  alienation  is  in  pro- 
portion. 

But  fuppofe  that  to  the  natural  and  friendly  affec- 
tions yiou  add  the  fear  of  God,  and  faith  in  his  Son. 
Thefe  vvill  give  fcrength  and  vigor  to  every  wifh  and 
endeavor  for  the  welfare  of  thofe  endeared  to  us  in  the 
bonds  of  nature,  by  pafl  favors,  or  by  any  particular 
connection.  Religion  teaches  fuperiors  condefcenfion 
and  mildnefs :  It  enforces  on  inferiors  due  reverence 
to  thofe  above  them :  It  permits  not  an  alienation  of 


THE    TRUE    PRINCIPLE    OF    VIRTUE.  77 

affedion,  or  the  violation  of  duty,  upon  any  afFront  or 
diflike :  Nor  will  it  permit  a  neglect  of  their  fupreme 
good  in  compHance  with  their  humor,  or  from  the 
fondnefs  and  partiality  of  afFeaion.  Nor  v^ill  it  be  re- 
ludant  to  any  fteps  for  their  recovery,  w^hen  they  go 
aftray.  The  force  of  religion  will  be  fufficiently  ftrong, 
where  affeclion  may  be  weak. 

Public  fpirit,  far  from  being  impaired,  is  improved 
by  religion.  Reverence  of  him,  w^ho  ruleth  in  the 
kingdom  of  men,  and  whofe  command  it  is  that  we 
feek  the  good  of  our  people,  improves  and  elevates  the 
patriot.  By  endeavors  to  conciliate  the  favor  of  Al- 
mighty God  to  our  nation,  we  beft  promote  the  pubhc 
welfare.  The  fearer  of  God  is  a  prevalent  intercellor 
for  his  people — inftrumental  in  preventing  or  remov- 
ing calamities,  and  procuring  the  bleffings  of  provi- 
dence. 

It  further  improves  our  idea  of  a  patriot  to  conlider 
him  as  a  behever  of  Chriftianity  and  poiTeffing  the  fpi- 
rit of  it.  Its  author  exhibited  an  example  of  bene- 
volence beyond  comparifon  the  brighteft  that  ever  ap- 
peared in  human  nature.  He  defcended  from  the  ex- 
cellent glory  to  this  wretched  world,  and  appeared  in 
the  form  of  a  fervant — went  about  doing  good — was 
eminent  for  filial  duty,  private  friendlhip,  and  national 
afFeclion ;  nor  lefs  for  the  love  of  enemies  and  forgive- 
nefs  of  injuries.  To  perfect  the  character  of  philan- 
thropy, he  gave  his  life  aranfom  for  all  mankind.  The 
fame  mind  being  in  us,  we  fhall  not  look  on  our  own 
things,  but  on  thofe  of  others.  Nor  will  our  kind  af- 
fections be  reftrided  to  natural,  civil  or  religious  con- 
nections ;  but  will  extend  to  the  whole  human  race, 
in  imitation  of  Jefus  Chrift.  The  ftory  which  he  re- 
lated of  a  Jew  who  fell  among  thieves,  and  found  mer- 
cy from  a  Samaritan,  is  a  ftriking  illuftration  of  the 
prevalence  of  benevolent  afFe6tions  over  many  and 
ftrong  prejudices :  It  teaches  us  to  regard  as  our  neigh- 
bor every  man  who  may  need  our  help,  and  whom 


78  THE    TRUE    PRINCIPLE    OF    VIRTUE. 

we  may  have  power  to  befriend.  That  afFe^lion  to 
kindred,  friends  and  country,  or  to  thofe  of  our  own 
perfuafion,  which  interferes  with  exteniive  benevo- 
lence, and  even  with  the  beft  good  of  the  objects  of 
fuch  afFedion,  is  ill-judged,  partial  and  injurious.  Re- 
ligion corrects  fuch  partial  regards,  redifies^  fuch  mif- 
takes,  and  directs  to  purfue  the  higheft  good  of  thofe 
whom  we  love. 

Moreover,  mere  affection  may  be,  and  is,  overba- 
lanced by  views  of  ambition  or  avarice,  by  luft  or  fen- 
fuality.  Temptations  irreliftible,  except  by  fuch  as 
are  well  grounded  in  religion,  frequently  occur  in  eve- 
ry ftation  and  connection  in  life,  whether  private  or 
public.  The  tendereft  ties  of  friendftiip,  affinity  and 
blood  are  violated,  where  the  fear  of  God  is  wanting. 
What  other  effectual  fecurity  is  there  againft  fecret 
fraud  and  falfhood,  a  falfe  balance  and  falfe  meafure, 
theft,  perjury?  againft  betraying  our  country,  and 
even  our  beft  friends — yea,  parents,  and  children,  and 
our  own  flefli  ?  Or  (which  is  equivalent)  doing  that 
which  muft  deftroy  their  comfort,  and  entail  upon 
them  infamy,  poverty  and  wretchednefs  ? 

Thus  when  temptation  preffeth  hard,  if  religious 
principle  be  wanting,  every  duty  will  be  violated. 
Upon  a  change  of  circumftances  men  are  wont  to 
change  their  friends.  Job,  in  the  day  of  his  adverfity, 
complained  that  his  brethren  and  acquaintance  were 
cftranged,  that  his  kinsfolk  and  familiar  friends  forgat 
him^  and  his  domeftics  treated  him  as  an  alien — yea, 
that  his  bofom  friend  was  alienated — that  children  de- 
rided him,  and  the  bafeft  of  men  made  him  their  fong. 
Whereas  in  his  profperity  the  aged  rofe  before  him, 
and  princes  were  filent.  When  the  ear  heard^  it  blejfed 
hbn^  &c.  An  eminent  lover  of  his  nation,  fpeaking  of 
the  oppreffions  of  former  rulers,  faid,  5o  did  not  I;  be- 
caiife  of  the  fear  of  God.  He  had  the  fame  opportunity, 
by  arbitrary  exadions,  to  diftrefs  his  people,  and  ag- 
grandize himfelf ;    But  in  the  fear  of  God  he  refifted 


THE    TRUE    PRINCIPLE    OF    VIRTUE.  79 

every  temptation.  Public  fpirit,  without  this  principle, 
is  but  another  name  for  private  convenience  and  inter- 
eft.  Without  this  principle,  who  would  forego  ad- 
vantageous worldly  profpe6i:s,and  fufFer,  as  Mofes,  for 
his  people?  He  refufed  the  honors  and  treafuresof  a 
court,  and  engaged  in  the  caufe  pf  an  oppreflfed  people^ 
becaufe  he  had  refpefl  to  the  recompence  of  reward.  The 
confiderations  of  an  omnifcient  Judge  and  a  future 
reckoning  are  fufficient,  and  thefe  alone  are  fufficient^ 
to  ftand  the  fliock  of  temptation.  Thefe  confiderations 
influence  to  every  part  of  duty,  and  have  the  fame  in- 
fluence in  all  times  and  fituations* 

Of  what  importance  then  is  religious  principle  with 
reference  to  Ibciety  and  this  world?  Where  there  is 
reafon  to  fuppofe  that  this  hath  commanding  influence^ 
we  have  aU  the  affurance  which  we  can  deiire,  that 
thofe  we  are  conneded  with  will,  according  to  their 
beft  knowledge  and  ability,  fulfil  the  duties  incumbent 
on  them.  We  may  place  all  that  confidence  in  them, 
which  can  reafonably  be  placed  in  fallible,  imperfect 
mortals.  But  where  there  is  little  or  no  reafoii  to  be- 
lieve that  religious  principle  hath  influence,  there  can 
be  no  fecurity  that  they  will  not  break  over  every  en- 
gagement in  a  time  of  temptation.  The  fear  of  God 
teacheth  how  to  be  abafed  and  exalted,  how  to  abound 
and  fuffer  need — ^to  pafs  through  honor  and  diflionor, 
accounting  it  a  fmall  thing  to  be  judged  of  man's  judg- 
ment. 

Secondly,  this  principle  is  of  the  higheft  importance, 
as  the  peace  of  our  minds  depends  on  the  exercife  and 
confcioufnefs  of  it.  Till  we  find  this  way  of  peace,  in 
vain  do  we  enquire,  ''  Who  will  fhew  us  any  good  ?" 
Is  there  peace  to  any  who  are  in  the  bond  of  iniquity? 
And  is  not  this  the  ftate  of  all  who  refufe  the  gofpel 
offers  ?  Hath  God  revealed  any  way  of  deliverance 
from  the  guilt  and  dominion  of  fin,  except  through 
the  redemption  in  Jefus  Chrift?  They  who  arejuftified 
by  faith,  and  they  only,have  peace  with  God.  None  are 


So  THE    TRUE    PRINCIPLE    OF    VIRTUE*      ' 

thus  juftified,  but  tliofe  in  whofe  hearts  Chrift  reigns— 
who,  whatfoever  they  do,  do  it  heartily,  and  in  the 
name  of  the  Lord  Jefus.  He  tries  the  reins  and  hearts. 
Peace  is  his  gift — his  moft  ineftimable  legacy  to  his 
difciples.  He  knoweth  them  that  are  his,  and  mani- 
fefteth  himfelf  to  them  fo  as  he  doth  not  to  the  world. 
All  others,  with  the  demoniac,  walk  through  dry  pla- 
ces, feeking  reft;  but  find  none.  Ye  who  would  have 
peace  of  confcience,  commit  the  keeping  of  your  fouls 
to  Chrift.  If  in  him  you  have  peace,  why  fliould  you 
fear  the  men  or  things  of  the  world  ?  Enjoying  this 
peace,  though  forrovviYil,  you  will  always  rejoice;  and 
having  nothing,  yet  poffefs  all  things. 

Laftly,  that  there  is  another  I'lfe^  and  that  our  ftate 
hereafter  will  be  the  confequence  of  the  character  for- 
med here,  are  obvious  dictates  of  reafon  and  revelation. 
Is  it  then  of  fmall  importance  what  our  inward  prin- 
ciples and  affections  are  ?  At  the  judgment  day  every 
work,  and  every  fecret  thing,  will  be  tried,  and  the 
counfels  of  all  hearts  difclofed.  It  will  be  enquired 
what  we  have  done,  or  left  undone,  and  why.  Where 
will  the  hypocrite  then  appear  ?  where  the  openly  vi- 
cious and  impious  ?  where  the  contemptuous  infidel  ? 
The  Lord  cometh,  who  knov/cth  the  intents  and 
thoughts  of  all  hearts.  It  concerns  us  fo  to  acf,  that 
he  may  confefs  us  on  that  day.  To  have  ftood  fair 
with  the  world  v/ill  then  be  of  no  avail,  if  the  Judge 
and  our  own  hearts  know,  that  we  reft  in  the  form  of 
godlinefs. 

The  force  of  this  principle  cannot  be  impaired  by 
any  poflible  alteration  of  circumftances.  Having  an 
impartial  refpecl  to  the  whole  law  of  love,  and  to  eve- 
ry point,  it  reftrains  from  all  violations,  and  excites  to 
the  faithful  cultivation  of  the  afteclions,  and  perform- 
ance of  the  duties,  of  every  relation,  public  or  private, 
natural  or  civil.  The  high  and  low,  fuperiors  and  in- 
feriors, perfons  in  all  relations  and  circumftances,  are 
alike  obliged  to  cultivate  the  fear  of  the  Lord,  as  they 


THE    TRUE    PRINCIPLE    OF    VIRTUE.  81 

would  fill  up  their  place  in  life.  In  the  treatment  of 
their  kindred,  friends,  neighbors,  fellow-citizens  and 
fellow  men,all  are  obliged  fo  to  demean  themfelves  as  to 
be  approved  of  God.  DiiTerence  of  lituation,  a  time 
of  trial,  alters  the  difpolitions  and  views  of  fuch  as  fear 
not  God,  fo  that  they  facrifice  honor,  gratitude,  patri- 
otifm,  friendfhip,  and  the  neareft  ties  in  life.  Yea,  lull 
and  paffion  prevail  to  the  ruin  of  reputation,  health, 
fubftance,  and  every  comfort.  But  where  the  fear  of 
God  is  implanted,  every  call  of  duty,  to  ourfelves  or 
others,  is  attended  regularly,  in  a  fteady  courfe,  what- 
ever the  obftacles,  fnares  and  dangers.  This  principle 
is  a  ground  of  efteem  and  confidence  :  It  is  a  fountain 
of  life^  to  depart  from  the  fnares  of  death.  Worldly  and 
temporal  motives,  or  affection  and  propenfities  to  be- 
nevolence, may  ftimulate  to  the  duties  of  married  per- 
fons ;  of  parents  and  children  ;  of  mafters  and  fer- 
vants  ;  of  rulers  and  people.  But  a  regard  to  the  au- 
thority and  approbation  of  God  has  weight  and  influ- 
ence fuperior  to  all  other  confiderations  :  It  ftrength- 
ens  all  other  incentives  to  duty.  He  hath  placed  us  in 
different  relations,  ordained  the  fubordinations  of  fo- 
ciety,  enjoined  the  duties  of  every  rank,  and  obferves 
how  thefe  duties  are  attended,  and  from  what  princi- 
ple. If  they  are  difcharged  as  to  the  Lord,  we  then 
fhall  be  found  faithful  in  every  relation  and  ftation — 
alike  fo  in  all  circumftances,  at  all  times.  As  God  hath 
dijiributed  to  every  man^  as  the  Lord  hath  called  every 
one^fo  let  him  walk. 

Need  we  take  pains  to  evince  the  reafonablenefs  and 
wifdom  of  this  principle  of  aclion,  the  fear  of  the 
Lord — of  referring  all  we  do  to  his  glory,  purfuing 
his  favor  as  our  chief  good !  What  end,  other  than 
this,  can  be  worthy  of  our  rank  in  the  creation,  form- 
ed as  we  are  to  know,  ferve  and  enjoy  the  great  eft  and 
beft  of  Beings  ?  If  our  exiftence,  with  all  our  faculties, 
enjoyments  and  hopes,  are  from  him,  they  fhould  be 
acknowledged  and  improved  to  his  glory.     The  low- 

11 


S^  THE    TRUE    PRINCIPLE    OF    VIRTUE. 

er  animals  have  no  knowledge  of  the  power  that 
made  and  preferves  them  ;  nor  any  apprehenfion,  ex- 
cept for  the  prefent  moment.  Why  have  we  a  pre^ 
fentiment,  that  the  confequences  of  our  prefent  con- 
dud  w411  extend  to  a  future  Kfe  ?  Are  we  then  on  pro- 
bation for  eternal  retributions  ?  Scarce  any  thing  can 
be  thought  important,  but  in  its  reference  to  eternity^ 
It  highly  concerns  every  foul  to  acl  from  fuch  princi- 
ples, and  to  fuch  ends,  as  will  be  approved  in  the  day 
of  accounts.  Study  to  Jhew  thyfelf  approved  unto  God. 
Refolve,  My  heart  jhall  not  reproach  me  fo  long  as  I 
live. 

The  commendation  of  the  difcerning  and  virtuous 
is  juftly  preferred  to  that  of  the  undifcerning  and  vi- 
cious. Is  not  the  praife  of  God,  the  honor  that  com- 
eth  from  him,  to  be  preferred  to  all  praife  and  honor  ? 
He  cannot  miilake  our  true  intereft.  His  judgment 
is  according  to  truth,  and  cannot  change.  His  per- 
fe61:ions  are  the  ftandard  of  excellence.  He  is  able 
to  do  for  us  above  all  we  can  alk  or  think.  The  glory 
and  perfection  of  man's  nature  is  advanced,  in  propor- 
tion as  his  foul  is  conformed  to  the  image  of  his  Crea- 
tor. Every  other  principle,  except  this  of  fupreme  re- 
gard to  the  unerring  approbation  of  God,  is  precari- 
ous. This  is  firm  as  his  throne,  fecured  by  his  prom- 
ife,  has  refpect  to  all  his  commandments,  and  hates 
every  falfe  way.  It  is  reafonable,  it  is  highly  impor- 
tant, that  this  principle  bear  fway,  and  regulate  all 
others.  When  it  doth,  it  is  happy  for  the  fubjedl,  and 
for  all  with  whom  he  has  any  connection — happy  on 
account  of  its  immediate  good  effects,  and  by  way  of 
example. 

Specious  pretenfions  to  piety  may  ferve  temporary, 
partial  purpofes :  But  the  time  hafleneth,  when  the 
reality  only  will  be  of  any  ufe.  The  great  queftion  is, 
What  will  avail  in  the  day  when  the  counfels  of  all 
hearts  ihall  be  difclofed  ?  How  are  we  viewed  by  him 
vjith  whom  we  have  to  do  ^  Follow  the  hypocrite  to  his= 


THE    TRUE    PRINCIPLE    OF   VIRTUE,  8*^ 

final  hour,  which  is  not  far  ofF.  Follow  him  to  the 
judgment-feat.  What  is  his  hope  !  If  the  fear  of 
God  is  the  foundation  of  focial  virtue,  let  us  examine, 
not  merely  how  we  demean  ourfelves  in  different  litu- 
ations  of  life  ;  but  alfo  by  what  principles  we  are  a6lu- 
ated  ?  whether  indeed  the  fand:ion  of  religion  accom- 
panies all  we  do  ?  Do  we  take  pains  that  others  may 
think  well  of  us  ?  If  we  take  little  or  no  pains  to  be 
approved  of  God,  we  have  the  greateft  reafon  for  in- 
ward blufhing  and  confufion.  If  the  appearance  of 
virtue  conduces  to  our  pref^nt  worldly  intereft,  the 
reality  might  more.  Be  this  as  it  may,  we  are  under 
the  eye  of  God,  who  is  greater  than  our  heart,  and 
knoweth  all  things — who  will  bring  every  work  into 
judgment,  with  every  fecret  thing.  To  him  our  obli- 
gations are  infinite.  The  only  enquiry  of  any  mo- 
ment is.  How  may  we  be  accepted  with  liim  ?  To  this 
end  we  muft  be  fettled  in  the  faith  of  Jefus  Chrift, 
rooted  and  grounded  in  love. 

There  is  indeed  much  mixture  of  unbelief,  and  fav- 
oring the  things  of  men,  in  real  Chriftians,  notwith- 
ftanding  which  their  praife  is  of  God.  Imperfedion 
and  corruption  are  blended  with  their  virtues.  In  many 
things  they  daily  offend ;  in  all  things  they  come  fhort 
of  the  glory  of  God  and  their  duty.  Still  they  walk 
in  integrity.  Have  we  this  principle  ?  Do  we  fet  the 
Lord  always  before  us  ?  Are  we  accuftomed  to  ac- 
knowledge him  in  all  our  ways  ?  Are  we  afraid  of  fin- 
ning in  fecret  ?  and  do  we  make  confcience  of  fecret 
duties,  becaufe  he  feeth  in  fecret  ?  Have  we  no  allow- 
ed referves  ?  Do  we  fludy  to  improve  in  virtuous  prin- 
ciples  ?  to  grow  in  grace  ?  Are  we  patient  and  unwea- 
ried in  well  doing  ?'  We  ftiould  often  afk  ourfelves  fuch 
queftions  as  thefe  :  Nor  fhould  we  difmifs  them  with- 
out being  able  to  give  a  fatisfaclory  anfwer  to  them. 

Keep  thy  heart  with  all  diUgeyice  :  For  the  Lord  pon- 
der eth  the  heart.  The  prefence  of  an  earthly  fuperior 
has  a  fenfible  reftraint  and  influence.     The  prefence  of 


$4  THE    TRUE    PRINCIPLE    OF    VIRTUE. 

an  angel  would  have  more.  What  reftraint  and  influ* 
ence  ought  the  contemplation  of  an  ever  prefent  and 
omnifcient  deity  to  have  ?  He  is  inviiible ;  but  he 
feeth  us.  He  penetrates  the  inmoft  receffes  of  the 
foul.  On  him  our  ftate  in  this  world  and  the  future' 
depends.  Is  it  fit  that  his  eye,  and  his  authority, 
fliould  excite  lefs  awe  and  reverence  than  that  of  man  ? 
Shall  we  fear  where  the  ground  of  fear  is  fmall,  and 
as  nothing  upon  the  comparifon  ?  and  yet  condu61:  to- 
ward him.  who  is  greatly  to  be  feared,  as  though  we 
were  made  without  fear  ?  Has  man  an  arm  like  God  ? 
Shall  he  ftrengthen  himfelf  againft  the  Almighty? 
Can  he  harden  himfelf,  and  profper  ?  The  deference 
which  a  child,  fervant  or  fubjed:  pays  to  the  parent, 
mafter  or  ruler  whom  he  lincerely  loves,  reminds  us 
of  the  fuperior  reverence  due  to  our  Father,  Mafter 
and  Law-giver  in  heaven.  In  the  former  cafe,  the 
will  of  the  earthly  fuperior  is  no  fooner  known,  than 
obeyed  and  fubmitted  to.  If  we  love  and  revere  the 
authority  of  heaven  and  earth,  we  fubmit  to  it  with- 
out repining,  our  heart  loves  its  precepts,  and  bows  to 
its  pleafure. 

Let  thofe,  who  are  entering  on  life,  be  perfuaded  to 
begin  it  in  the  fear  and  favor  of  God.  Would  you 
choofe  the  fafeft,  the  pleafanteft,  the  moft  ufeful  and  ho- 
norable courfe  ?  be  affuredthat  true  piety  is  this  courfe. 
Keep  a  confcience  void  of  offence,  both  towards  God  and 
towards  men.  Wherever  you  are,  however  you  are 
employed,  whatever  your  connexions  or  circum- 
ftances,  bear  in  mind  this  thought,  T/jou^  Lord^  feejl 
vie.  It  will  preferve  you  from  iin,  make  you  watchful 
againft  temptation,  prompt  you  to  the  duties  of  your 
place,  to  the  improvement  of  every  talent :  It  will 
fupport  and  comfort  under  every  trial,  and  fortify  you 
in  the  hour  of  death.  Under  the  influence  of  this 
ferious,  folemn  thought,  you  will  confider  the  end  for 
which  you  were  fent  into  the  world — who  appoints 
your  place  and  lot  in  it — where  your  chief  good  lies, 


THE    TRUE    PRINCIPLE    OF    VIRTUE.  85 

the  way  that  leads  to  it,  and  that  will  comfortably 
clofe  life.  Be  thou  in  the  fear  of  the  Lord  all  the  day 
long— -3X1  thy  life,  from  the  firft  to  its  laft  part  and  clofe, 
in  all  the  relations,  circumftances  and  viciflitudes  of  it. 
I  repeat  the  fentiment.  Be  thou  in  the  fear  of  the  Lord 
all  thy  life  long. 


SERMON  VL 

god's  glory  man's  supreme  end  and 
happiness. 


1.  CORINTHIANS,  x.  31. 

WHETHER  THEREFORE  YE  EAT  OR  DRINK,  OR  WHATSOEVER  YE  DO,  DO  ALL  TO 
THE  GLORY  OF  GOD. 


HESE  words  are  parallel  to  thofe  which  were 
the  fubjed  of  the  morning's  difcourfe.  They  have 
been  chofen  with  the  view  of  further  inculcating  the 
neceffity  and  importance  of  religious  principle  in  what- 
foever  we  do— that  principle  which  forms  a  confiftent, 
uniform,  fixed  character.  It  is  of  great  moment,  that 
thofe  who  are  beginning  life  be  emulous  of  fuch  a 
character — a  charader  which  will  fupport  through  all 
fituations  and  changes  in  life.  What  I  have  further 
to  offer  on  this  fubjed  will  comport  with  the  defign 
before  mentioned  of  adapting  a  number  of  difcourfes 
to  younger  Hfe — -but  in  fuch  a  form  as  may  be  of  ufe, 
by  the  bleffing  of  God,  to  the  other  claffes  of  hearers. 

The  fimilarity  of  the  text  to  that  which  was  laft  un- 
der  our  conlideration,  will  fuperfede  a  number  of  ob- 
fervations  which  would  otherwife  be  proper. 

Reference  is  had  to  a  cuftom  among  the  heathen  of 
feafting  upon  the  refidue  of  the  facrifices  offered  to 
their  idols.  Whether  it  were  lawful  for  Chriflians  to 
eat  of  the  refidue  of  thofe  facrifices  ?  was  a  quefi:ion 
among  the  primitive  difciples.  To  avoid  every  occa- 
fion  of  idolatry,  every  approach  to  it,  the  apofile  ad- 
vifeth  not  to  accept  an  invitation  to  thofe  feafts.     A 


85  god's  glory  man's  supreme 

Chriftian,  indeed,  might  join  in  them  with  no  defire 

or  intention  to  do  homage  to  an  idol.     But  this  adion 

of  his  might  offend  the  confcience  of  his  fellow-difci- 

ples:    They  might  view  it  as  idolatrous '^worlhip.     In 

fuch    cafe,  inftead  of  following  his  own  opinion,  he 

will  condefcend  to  them  who   are  weak.     With  juft 

fentiments,  he  knows,  that  "  an  idol  is   nothing  ;" 

that  "  every  creature  of  God  is  good."     But,  in  the 

ufe  of  his  liberty,  he  pays  refpecl  to  the  religious  fcru- 

ples  of  his  brethren.     "  Take  heed,  left  by  any  means 

"  this  liberty  of  yours  becomxe  a  ftumbling-block  to 

"  them  who  are  weak.     For  if  any  man  fee  thee  who 

*'  haft  knowledge,  fit  at  meat  in  the  idol's  temple^ 

*'  fhall  not  the  confcience  of  him  who  is  v/eak  be  em- 

"  boldened  to  eat  thofe  thin^rs  which  are  offered  unto 

o 

**^  idols  ?  And  through  thy  knowledge  ftiall  the  weak 
"  brother  perifti  for  whom  Chrift  died  ?  When  ye  fin 
*'  fo  againft  the  brethren,  and  wound  their  weak  con- 
*'  fciences,  ye  ftn  againft  Chrift."  The  apoftle  enjoins, 
upon  the  whole.  Whether  ye  eat  or  drink ^  or  whatfoever 
ye  do^  do  all  to  the  glory  of  God. 

Let  it  faffice  to  have  mentioned  the  occafion  and 
connection  of  the  words.  The  principle  laid  down, 
and  the  duty  exhorted  to,  is  general.  In  all  things^ 
our  fupreme  end  fliould  be,  that  God  may  be  glorified 
through  J  ejus  Chrijl. 

Religion  regulates  the  inward  principles  and  affec- 
tions not  lefs  than  the  external  coiiverfation.  We  are 
indifpeniibly  bound  to  act  from  fuch  principles,  and 
purfue  fuch  a  courfe,  as  may  be  to  the  glory  of  God, 
whofe  we  are. 

What  is  it  then  to  feek  his  glory  ?  The  determina- 
tion of  this  queftion  depends  upon  our  rightly  under- 
ftanding  wherein  he  placeth  his  glory.  When  men 
miftake  in  this  point,  they  are  found  fighting  againji 
God^  while  they  verily  believe  that  they  do  him  fervice. 

He  hath  revealed  himfelf  as  a  God  glorious  in  hoUnefs, 
a  God  of  truth  and  without  iniquity — -exercifing  loving- 


END    AND    HAPPINESS.  89 

kindnefs,  righteoufnefs  and  judgment  in  the  earth — a  juji 
God  and  a  Saviour — abundant  in  goodnefs — delighting  in 
mercy — multiplying  to  pardon.  There  is  none  good^  but 
one^  that  is  God.  The  Father  of  the  whole  family  in  hea- 
ven and  earth  :  The  God  and  Father  of  our  Lord  Jefus 
Chrifi^  through  whom  grace  hath  fuperabounded  where 
Jin  did  abound — in  whom  he  hath  magnified  the  law  ; 
and  difpenfeth  pardon  and  peace  confiftently  with 
moral  re<^itude.  As  feemeth  meet -to  him,  he  diftri- 
buteth  to  one  five  talents,  to  another  two,  and  to  an- 
other one.  May  he  not  do  what  he  will  with  his  own  ? 
With  whom  Ihall  he  take  counfel  ?  who  fhall  inftruct 
him? 

God  is  glorified,  when  we  imitate  his  moral  perfec- 
tions— make  his  will  our  end- — take  his  holy  word  for 
our  only  rule  of  faith  and  practice — and  feek  his  ap- 
probation as  our  chief  good — when  we  love  him  with 
all  our  heart,  and  foul,  and  ftrength,  and  mind — love 
his  whole  chara6ter,  and  joy  in  his  government. 

We  glorif)^  God,  when  the  fame  ?nind  is  in  us  which 
was  alfo  in  Chrifi  Jefus,  He  fought  not  his  own  glory, 
but  the  glory  of  his  Father.  "  I  delight  to  do  thy 
"  will,  O  my  God !  yea,  thy  law  is  within  my  heart. 
"  I  muft  work  the  works  of  him  that  fent  me,  while 
*'  it  is  day."  This  was  his  meat^  which  the  world  knew 
not  of  He  "  humbled  himfelf,  and  became  obedient 
"  unto  death,''  that  he  might  glorify  God,  and  finifli 
the  work  given  him  to  do.  The  fame  mind  is  in  us, 
when  none  of  the  commandments  of  our  God  are 
grievous — when  we  learn  obedience  by  what  he  call- 
eth  us  to  fufFer — when  we  feek  not  our  own  things, 
but  thofe  which  are  Jefus  Chrifi:'s. 

We  glorify  God,  when  we  honor  all  his  attributes, 
fandify  his  fabbaths,  and  walk  in  all  his  command- 
ments and  ordinances — obferve  the  footfteps  of  his 
providence — have  none  in  heaven  but  God,  and  none 
upon  earth  that  we  defire  befide  him — ftudy  the  edifi- 
cation of  our  fellow-chrifi:ians,  rejoice  in  their  gifts, 

12 


9Q  god's    glory    man's    SUt>REME 

acceptance  and  ufefulnefs — when  the  advancenient  of 
the  kingdom  of  God  lies  neareft  our  heart. 

As  the  end  to  which  human  adions  Ihould  be  di- 
reded,  fome  have  propofed  happinefs.  Others  have 
called  this  a  mercenary  principle,  and  pronounced  it 
inconfillent  with  the  nature  of  virtue.  They  have 
therefore  argued  for  difinterejiednefs.  Or  the  fenti- 
ment  may  be  exprelTed  more  intelligibly  thus  :  Virtue 
ihould  be  chofen,  not  for  the  advantages  which  may 
or  do  accrue  from  it,  but  from  an  abftra^l  view  of  its 
intrinhc  excellence.  Others  found  it  on  the  fandion 
of  divine  authority. 

Many  fpeculations  and  refinements  on  this  fubjed 
have  conduced  to  bewilder  it.     May  we  not  maintain, 
that  virtue,  in  the  moral  and  religious  acceptation  of 
the  word,  is  a  conformity  to  the  will  of  God,  howe^ 
ver  made  known — that  it  has  refpecl  to  him  as  gov- 
ernor of  the  world — that  his  government  and  laws 
are  founded  in  wifdom  and  reditude- — and  that  he 
will  make  virtue  the  happinefs  of  the  virtuous  ;  and, 
of  confequence,  vice  the  ruin  of  the  vicious  ?  If  thefe 
things  muft  be  admitted,  fliall  we  feparate  what  God 
hath  joined  ?    There  is  no  virtue  without  obedience 
and  fubmiilion  to  him.     We  are  under  law  and  ac- 
countable to  him.     Our  powers,  faculties  and  advan- 
tages are  his  gifts.     He  feeth  what  ufe  we  make  of 
them-^whether  our  opportunities  to  get  and  do  good 
are  improved  or  negleded — whether  they  are  ufed  to 
fubferve  his  glory,  or  abufed  in  the  fervice  of  our 
lufts.     If  we  are  found  good  fte wards,  we  fhall  enter 
into  the  joy  of  our  Lord.     If  flothful  and  wicked,  we 
fhall  be  doomed  to  weeping  and  wailing. 

We  will  then  fuppofe  that  true  virtue  denotes  a  fu- 
preme  reverence  of  God,  according  to  the  manifefta- 
tions  he  hath  made  of  himfelf ;  and  fupreme  delight 
in  his  law  and  government.  This  implies  our  belief 
that  he  is  the  rewarder  of  them  who  dilige?itly  feek  him — - 
a  truth  intimately  conneded  with  his  exiftence.     In 


END    AND    HAPPINESS.  91 

this  view,  the  beauty  of  holinefs,  the  glory  of  God, 
and  a  refped  to  the  recompence  of  reward,  are  prin- 
ciples of  a6lion  which  do  not  in  the  leaft  interfere. 
The  divine  perfections  are  infinitely  amiable  in  them- 
felves,  the  juft  object  of  fupreme  delight,  homage  and 
truft.  His  laws  are  all  holy,  jull  and  good.  In  keep- 
ing of  them  there  is  a  great  reward.  We  love  him^  be- 
caufe  he  Jirjl  loved  us. 

Here  it  will  not  be  improper  to  remark,  that  God 
hath  interwoven  in  the  nature  of  man  a  ftrong  defire 
of  happinefs.  The  enquiry  is.  Who  will  Jhew  us  any 
good?  The  difference  between  the  religious  man  and 
men  of  no  religion  is  not,  that  the  latter  feek  their 
own  happinefs,  while  the  former  does  not.  The  true 
difference  is,  that  he  fets  his  affeElion  on  things  above  ; 
whereas  their  affection  is  fet  on  earthly  things.  He 
feeks  Jirji  the  kingdom  of  God :  Their  heart  is  fet  on  rich- 
es, and  honor,  and  fenfual  delights.  His  heart's  de- 
iire  and  prayer  is  for  the  light  of  God*s  countenance, — 
Their  portion  is  in  externals.  He  de light eth  himfelf  in 
the  Lord,  God  is  his  chief  joy ^  his  reft  forever.  They 
forfake  the  fountain  of  living  waters^  and  have  recourfe 
to  broken  cifterns.  They  "  walk  through  dry  places, 
"  feeking  reft,  but  finding  none.  Surely  they  are  dif- 
*'  quieted  in  vain."  But  "  the  peace  of  God,  which 
"  palleth  all  underftanding,  keepeth  his  heart  and 
"  mind  through  Jefus  Chrift.  How  excellent  is  thy 
*'  loving-kindnefs,  O  God !  therefore  the  children  of 
^'  men  put  their  truft  under  the  fhadow  of  thy  wings, 
^'  My  foul  fhail  be  fatisfied  as  with  marrow  and  fat- 
^«  nefs." 

From  falfe  notions  of  happinefs,  it  is  fought  in  the 
creature.  When  we  have  juft  ideas  of  happinefs,  we 
feek  it  in  the  Creator.  The  connection  between  feek- 
ing the  glory  of  God  and  true  happinefs  is  infeparable. 
He  placeth  his  glory  in  the  moral  perfection  and  hap- 
pinefs of  his  intelligent  offspring.  All  who  have  died 
in  faith ^  fought  another^  an  heavenly   country.     All  who 


92  god's  glory  man's  supreme 

fufFer  in  the  caufe  of  truth,  who  love  not  their  lives 
to  the  death,  have  hope  of  a  better  refurreBion,  What- 
ever the  felf-denial  to  which  we  are  called,  if  we  fufFer 
as  animated  by  the  joy  fet  before  us,  the  fame  mind  is 
in  us  as  was  in  Chrift  Jefus. 

The  opinion  that  a  good  man  is  willing  to  be  damned^ 
may  it  be  for  the  glory  of  God,  is  inadmiffible.  Does 
it  not  fuppofe  that  the  damnation  of  a  good  man  may 
be  for  the  glory  of  God  ?  No  one,  probably,  will  af- 
firm, that  this  is  poffible.  And  if  not,  why  fliould  it 
be  put  as  a  fuppofeable  cafe  ?  Does  a  good  man  then 
acquiefce  in  what  cannot  be  for  the  glory  of  God  ?  Is 
this  any  proof  of  his  entire  devotednefs  and  refigna- 
tion  to  him  ?  Let  no  groundlefs,  felf-contradidory, 
prefumptuous  hypothelis  be  made  ;  nor  a  felf-contra- 
did:ory  opinion  be  built  upon  it ;  nor  the  defence  of 
fuch  opinion  be  attempted ;  nor  the  admiffion  of  it 
be  reprefented  as  a  neceffary  evidence  of  a  good  eftate. 

We  fubmit  to  conlideration  the  following  propoli- 
tions.  Firft,  no  good  man  will  be  damned.  Second- 
ly, it  cannot  be  for  the  glory  of  God  that  he  Ihould 
be.  Thirdly,  a  good  man  cannot  confent  to  that 
which  he  believes  would  not  be  for  the  glory  of  God, 
Fourthly,  a  view  to  the  glory  of  God  cannot  there- 
fore make  him  willing  to  be  damned.  Fifthly,  a  wil- 
lingnefs  to  be  damned,  if  fuch  a  cafe  were  poffible,  can 
be  predicated  only  of  an  abandoned  finner. 

Contemplate,  for  a  moment,  what  it  is  to  be  damned^ 
and  what  a  willingnefs  to  be  fo  muft  mean.  To  be 
damned  is  to  fpencl  an  eternity  in  blafpheming  the 
God  of  heaven  and  the  Redeemer  of  the  world.  A 
willingnefs  for  this  is  a  cordial  confent  to  affociate  for- 
ever with  infernal  fpirits,  in  unutterable  and  intermin- 
able woe,  in  ceafelefs  execration  of  the  author  of  our 
being.  Could  any  creature  poffibly  confent  to  fuch  a 
doom,  to  fuch  employment,  he  muft  be  a  child  of  the 
devil,  and  could  not  efcape  the  damnation  of  helL 


END    AND    HAPPINESS,  93 

No  good  man  ever  confented  to  forego  his  perfonal 
intereft  in  Chrift — to  be  eternally  fepar at ed  from  him. 
The  difciple  of  Chrift  confents  to  any  tribulation  in 
the  way  to  the  kingdom — any  fufferings  for,  and  in  imi- 
tation of,  Chrift  ;  any  which  may  turn  to  the  furthe- 
rance of  his  caufe,  and  conduce  to  purify  and  refine 
the  foul  for  the  joys  above.  He  can  forfake  all  for 
Chrift,  and  even  lay  down  life  for  his  fake.  For  he 
trufts  the  promife,  that  fuch  as  lofe  life  in  this  w^orld, 
for  the  fake  of  Chrift  and  the  gofpel,  fliail  find  it  to 
life  eternal.  If  we  fuffer,  we  fliall  alfo  reign  with  him. 
Without  this  hope,  his  perfecuted  followers  would  be 
of  all  men  moft  miferable.  Paul  could  rejoice,  though 
offered  on  the  facrifice  and  fervice  of  the  Chriftian 
faith.  For  faid  he,  There  is  laid  up  for  me  a  crown  of 
right eoufnefs.  Would  we  not  make  the  apoftle  contra- 
dict himfelf,  we  muft  underftand,  in  perfect  confiften- 
cy  with  his  aflured  expectation  and  hope  of  the  crown 
of  glory,  that  extraordinary  declaration  of  his,  /  could 
wifh  that  my f elf  were  accurfed  from  Chrift  for  my  brethren^ 
my  kinfmen  according  to  the  flejh.  The  original  text  ad- 
mits, and  perhaps  requires,  a  different  tranflation.  If 
we  conftrue  thefe  words  to  extend  beyond  temporal 
fufferings,  we  not  only  violate  the  general  analogy  of 
faith  \  but  take  occafion,  from  a  warm  expreflion  of 
concern  for  his  nation,  uttered  in  the  depth  of  grief 
and  heavinefs,  to  infer,  that  he  could  wifh  to  forego 
that  ONE  THING,  to  which  he  continually  preffed  for- 
ward^ even  the  prize  of  the  high  calling  of  God  in  Chrift 
Jefus,  We  think  the  man  infane,  who  dies  by  felf- 
alTault.  Yet  it  is  more  than  intimated,  that  the  de- 
ftru6lion  of  foul  and  body  in  hell  may  be  confented  to, 
from  the  moft  pure,  deliberate  regard  to  God's  glory ; 
that  it  is  indeed  neceffary  to  prove  a  filial  relation  to 
him.  Attend  to  the  meaning  of  the  exprefTion,  Wil- 
ling to  be  eternally  miferable  1  I  add  no  more  on  this 
point. 


94  god's  glory  man's  supreme 

The  fovereignty  of  God  is  always  to  be  viewed  in 
connexion  with  trafcendent  moral  excellence.  He 
cannot  fail  to  make  the  caufe  of  truth,  right eoufnefs 
and  goodnefs  finally  triumphant.  The  fandion  of  his 
authority,  and  the  hope  of  eternal  Hfe  which  he  hath 
promifed,  irrefiftibly  enforce  every  perfonal  and  focial, 
divine  and  chriftian  virtue.  To  make  his  glory  our 
end,  is  to  provide  for  our  true  happinefs  here  and 
hereafter. 

That  we  may  more  clearly  perceive  the  force 
and  extent  of  this  principle  of  adion,  or  of  a  fixed 
regard  to  the  glory  of  God  as  our  chief  end,  it 
may  be  illufl:rated  by  obferving  how  thofe  con- 
duct, who  purfue  worldly  things  as  their  end, — - 
They  reflect  on  the  ways  and  means  of  attaining 
the  end  propofed — for  inftance,  gain,  power,  fame^ 
or  earthly  delights.  Their  favorite  objed  employs 
their  thoughts  night  and  day.  They  profecute 
it  early  and  late,  through  labors,  watchings  and  fail- 
ings, amidft  every  obftacle  and  hazard.  They  obferve 
favorable  opportunities.  Any  occafional  negligence, 
inattention  or  remifsnefs,  is  fucceeded  by  renewed  ar- 
dor, double  diligence  and  circumfpedion.  Through 
an  habit  of  afiiduity  and  vigilance,  they  purfue  their 
end,  when  it  is  not  exprefsly  in  their  thoughts,  as  re- 
ally as  when  it  is.  Thus  are  the  children  of  this  world 
wife  in  their  generation. 

Now  thofe  who  make  the  glory  of  God  their  end, 
are  engaged  in  like  manner — concerned  in  all  ways  and 
by  all  means,  according  to  their  meafure,  to  glorify 
him — to  know,  do,  and  fuffer  his  will.  They  improve 
their  youth,  health,  the  advantages  of  their  rank  in 
life,  (greater  or  lefs)  providences,  and  imprefiions  of 
divine  truth.  Their  poffeilions,  talents,  authority 
and  influence  are  confecrated  to  the  promotion  of  pie- 
ty and  good  morals.  Amidft  difficulties  and  fnares, 
they  are  fervent  in  l|:)irit,  ferving  the  Lord.  Their 
faces  are  heavenward,  and  they  are  not  ailiamed  or  dif- 


END    AND    HAPPINESS.  95 

hiayed.  Their  love  and  zeal  kindle  into  a  more  lively 
flame  under  trials.  They  fet  themfelves  againft  the 
fnares  and  allurements  of  the  world,  of  the  hofts  of 
hell,  and  of  inward  corruption.  They -"  are,  indeed, 
liable  to  defpondence,  floth,  and  the  temporary  preva- 
lence of  carnal  motives.  In  many  things  they  offend: 
In  all  things  they  come  jhort  of  the  glory  of  God,  They 
may  fall,  but  they  fhall  not  be  utterly  caft  down.  Re- 
covered, they  give  greater  diligence  to  make  their 
calling  and  eledion  fure.  The  general  and  habitual 
tenor  of  their  life  is  fupremely  directed  to  God's  glory, 
and  the  fervice  of  their  generation  by  his  will.  When 
this  end  is  not  exprefsly  in  their  thought,  it  is  ftili 
purfued  from  an  habit  of  attention.  With  determin- 
ed virtue  the  enticement  of  unlawful  pleafure  is  with- 
ftood.  How  can  I  do  this  great  evil,  and  fin  againft  Godl 
Does  human  authority  forbid  what  he  enjoineth  ? 
their  anfwer  is.  We  ought  to  obey  God  rather  than  man. 
Does  it  enjoin  what  he  forbids  ?  Our  God  will  deliver 
us  :  But  if  not^  be  it  known,  we  will  not  ferve  thy  gods. 
Might  they  come  to  great  wealth  and  honor,  by  viola- 
ting confcience,  or  turning  aiide  from  the  word  of 
the  Lord,  their  refolution  is  unaltered.  Though  Ba- 
laam  would  give  me  his  houfe  full  of  filver  and  gold^  how 
can  I  curfe  whom  God  hath  not  curfed?  or  how  fhall  I  de- 
fy, whom  HE  hath  not  defied  ?  What  fhall  it  profit  a  7nan  to 
gain  the  whole  world,  a?id  lofe  his  own  foul  ?  Might  they 
fin  with  perfe^  fecurity  that  their  iin  would  be  con- 
cealed from  the  world,  they  are  awed  by  that  eye 
which  looks  on  them,  on  all.  Would  a  deceitful  heart 
fuggeft,  that  fome  one  iin  may  be  indulged,  provided 
they  refrain  from  others  ?  The  fuggeftion  is  relifted 
thus  :  The  [allowed]  offender  in  one  point  is  guilty  of  all 
No  man  can  ferve  two  mafiers.  They  are  ftedfaft. — 
Their  light  fhineth  more  and  more.  Men  fee  their  good 
works,  and  glorify  God, 

This  great  principle   of  doing   all  to  the  glory  of 
God,  regards  him   in  the  common  actions  and  inci- 


96  GOD  S    GLORY    MAN  5    SUPREME 

dents  of  life.  The  pious  foul  is  a  careful  obferver  of 
divine  providence  in  the  natural  world,  and  in  the 
affairs  and  circumftances  of  men^ — efpecially  his  own 
circumilances.  Whether  he  lies  down  and  rifes 
up,  fits  in  the  houfe  and  walks  by  the  way,  wherever 
he  is  or  however  employed,  the  things  of  God  employ 
his  heart  and  tongue.  The  affairs  of  his  civil  calling 
are  ordered  with  a  reference  to  his  high  calling  of 
God.  He  receives  every  outvv^ard  and  common  mer-* 
cy  as  from  above,  and  is  temperate  in  all  things.  In 
the  morning  and  at  evening,  in  profperity  and  adverii- 
ty,  his  prayer  is  addrciTed  to  theliearer  of  prayer.  He 
fefs  the  Lord  always  before  him.  From  the  bible  he 
learns  what  to  believe  concerning  God,  and  what  God 
would  have  him  to  do.  Not  receiving  for  dodrines 
the  commandments  of  men,  he  honors  the  authority 
of  the  facred  fcriptures.  Thefe  point  out  the  various 
ways  in  which  God  is  either  honored  or  dilhonored. 
They  furnifli  perfect  directions  for  our  moral  conduct, 
in  every  flation  of  life  and  article  of  duty.  They  in- 
ftrucl  us  to  look  for  acceptance  with  God  through  the 
Mediator  only,  in  v/hom  he  is  well  pleafed.  "  All  the 
"  promifes  of  God  in  him  are  yea,  and  in  him  amen, 
"  to  the  glory  of  God.  The  fruits  of  righteoufnefs" 
in  the  Chriftian,  "  arc  unto  the  praife  and  glory  of 
"^  God  by  Jefus  Chriil."  By  him  we  are  emboldened 
to  approach  the  throne  of  grace  for  pardon  and  aflift- 
ance.  They  who  worfhip  God  in  fpirit  and  truth,  as 
he  rcquireth,  rejoice  in  Chrift  Jefus.  They  glory  in 
his  crofs,  and  have  no  confidence  in  the  Hefli.  It  is 
their  concern,  in  all  things,  to  adorn  the  gofpel  of 
Chriil.  "  Whether  they  live,  they  live  unto  the 
*^  Lord  ;  and  whether  they  die,  they  die  unto  the 
"  Lord."  Faith  in  his  precious  truths  and  promifes  is 
the  vital  fpring  of  all  holy  converfation.  Thus  God 
in  all  things  is  glorified  through  Jefus  Chrift, 

We  profcfs  to  believe  that  God  is  not  far  from  us— ^ 
yea,  that  he  is  intimately  prefent  with  us  :  For  in  hini 


END    AND    HAPPINESS'.  9? 

voe  Itve^  and  inove^  and  have  our  being.  Were  he  vifible 
to  us, .what  awe?  what  reftraint  ?  what  communion 
with  our  own  heart,  and  what  diUgent  fearch,  would 
be  the  efFed: !  All  within  us  would  be  ftirred  up  to 
give  him  due  glory.  It  would  be  a  fmall  thing  with 
us  to  be  judged  of  man's  judgment.  Though  no  man 
hath  fe^n  God,  we  are  yet  affured,  that  he  compafleth 
our  path,  is  on  our  right  hand  and  left,  before  and  be- 
hind us,  and  underftandeth  our  thought  afar  off  He 
weigheth  our  ad:ions,  with  all  the  principles  and  mo- 
tives of  them.  He  will  judge  the  righteous  and  the 
wicked.  The  approbation  of  mankind  proceeds  upon 
the  fuppoiition  that  our  motives  and  principles  corref- 
pond  to  our  profeffions.  We  would  have  them  think 
fo.  We  take  pains  to  fave  appearances.  We  fhould 
much  rather  take  pains  to  be  approved  of  God.  If  we 
knew,  by  any  means,  that  a  fellow  creature,  venerable 
for  wifdom,  dignity  and  goodnefs,  had  his  eye  upon 
us,  and  obferved  us  with  attention,  though  we  faw 
him  not,  it  would  make  a  iimilar  impreffion  as  if  we 
faw  him.  An  ever  prefent  deity  fliould  then  be  real- 
ized. The  folemn  truth  Ihould  be  familiar,  and  con- 
ftantly  influential. 

Frequent  contemplations  on  the  prefence,  perfec- 
tions and  government  of  the  only  wife  and  eternal 
God,  the  King  immortal  and  invifible,  are  of  great 
moment.  His  excellencies  and  the  nature  of  man 
plainly  fliew  it  to  be  our  higheft  duty,  glory  and  feli- 
city to  contemplate,  fupremely  adore,  love  and  truft 
in  him  ;  to  give  our  heart  to  him — to  thank  him  for 
paft  and  prefent  mercies,  and  apply  to  him  for  future  ; 
to  commit  ourfelves  and  all  our  interefts  to  him — to  re- 
iign  ourfelves  to  his  pleafure — to  be  followers  of  him 
as  dear  children — and  to  look  to  Jefus,  the  brightnefs 
of  his  glory. 

It  fliould  be  our  care  to  cultivate  a  fupreme  rever- 
ence of  God,  firft,  in  the  general  tenor  of  life.  Second- 
ly, in  the  a^lual  and  -prefent  exercife  of  this  temper. 

13 


98  god's  glory  man's  supreme 

Thirdly,  in  an  exprefs  view  to  his  glor)  in  thofe  things 
wherein  the  great  interefls  of  reHgion  are  nearly  con- 
cerned— iuch  as  the  union  and  edification,  the  moral 
and  religious  improvement,  of  our  fellow  Chriftians — 
cutting  off,  from  the  enemies  of  Chriftianity,  every  oc-* 
cafion  to  reproach  it — recommending  it  to  them  by 
our  beft  endeavors  for  the  converfion  of  fuch  as  err 
from  the  truth — deeply  affeded  with  the  vices  and 
ftate  of  thofe  who  vilify  divine  inftitutions,  and  reve- 
lation itfelf — and  letting  the  light  of  our  own  Chriftian 
example  fo  fliine  as  that  others  may  glorify  God. 
-j|[*j,Upon  the  whole ;  It  highly  concerns  us  to  have 
principles  and  ends  of  adion  worthy  of  intelligent  and 
accountable  creatures— to  feel  a  fenfe  of  moral  excel- 
lence— to  regard  the  temporal  and  eternal  welfare  of 
others — to  cherifh  a  fervent  defire  of  ufefulnefs,  warm 
impreffions  of  the  moral  perfeclions  and  providence  of 
God,  and  a  fupreme  care  of  our  own  fouls.  It  there- 
fore highly  concerns  us,  whatfoever  we  do,  to  do  all  to 
the  glory  of  God. 

It  is  a  very  proper  enquiry,  refleding  on  what  has 
been  faid  on  this  fubjecl.  Have  we  kept  in  view  the  end 
of  our  creation  and  redemption  ?  Have  we  glorified 
God,'  in  our  various  places,  according  to  our  feveral 
ability  ?  God  is  love.  He  is  good,  and  doeth  good. 
The  more  we  love  and  do  good,  the  more  we  refem- 
ble  and  glorify  God.  The  more  extenfive  our  love  to 
men,  the  better  is  the  evidence  that  we  are  his  chil- 
dren, whofe  fun  lliines  on  the  evil  and  on  the  good, 
and  whofe  rain  falls  on  the  juft  and  unjuft.  Therefore 
^'  love  your  enemies,  blefs  them  who  curfe  you,  do 
"  good  to  them  that  hate  you,  and  pray  for  them  who 
"  defpitefully  ufe  you,  and  perfecute  you." 

We  profefs  to  build  our  immortal  hopes  on  Jefus 
Chrift.  Are  his  things  then  dearer  to  us  than  our 
own  ?  Does  the  advancement  of  his  caufe  and  king- 
dom lie  neareft  to  our  heart  ?  Do  we  every  one  of  us 
ftrive  to  pleafe  our  neighbor  for  his  good  to  edifica- 


END    AND    HAPPINESS.  99 

tion  ?  Or  do  we,  through  want  of  humility  and  con* 
defcenfion,  caufe  our  good  to  be  evil  fpokeri  of  ?  Pro- 
feffors  walk  worthy  of  their  vocation,  when  they  en. 
deavor  to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace ;  are  meek  and  lowly,  forbear  one  another  in 
love,  and  forgive  one  another.  "  The  wifdom  from 
**  above  is  pure,  peaceable,  gentle,  and  eafy  to  be  in- 
*'  treated,  full  of  mercy  and  good  fruits,  without  par- 
^'  tiality  and  without  hypocrify." 

Would  to  God  that  our  young  people  may  realize  the 
prefent  truth !  To  glorify  him,  and  finifli  the  work 
HE  hath  given  them  to  do,  is  the  end  for  which  they 
were  born  and  fent  into  the  world.  This  is  the  earlieft 
leffon  they  were  taught  in  their  tender  years.  To  this 
great  duty  they  are  bound  to  attend  firft  of  all,  and 
above  all  things.  In  the  gifts  of  nature  and  providence, 
and  in  a  Chriftian  education,  they  have  received  much 
from  God.  The  fpirit  of  gratitude  faith.  To  him  be 
glory. 

Have  you  then  made  choice  of  God  ?  Do  you  feek 
his  glory,  by  devoting  to  him  every  power,  enjoyment 
and  buiinefs  ?  Are  you  ambitious  of  a  reputation  for 
early  fobriety  ?  And  if  fo,  does  confcience  teftify  that 
you  really  are,  what  you  would  be  thought  to  be, 
moft  of  all  concerned  that  God  may  be  glorified  in 
and  by  you  ?  If  you  draw  nigh  him  in  adls  of  worfhip, 
do  you  confider  that  he  will  be  fandified  in  them  that 
come  nigh  him  ? — that  he  is  not  glorified  by  the  mere 
form  of  piety,  the  heart  being  far  from  him ;  but  when 
you  worfliip  in  fpirit  and  truth  ?  Have  you  confidered, 
that  your  labor  in  the  things  of  this  fife,  all  laudable 
purfuits  and  induftry,  and  all  enjoyments  of  life,  ^'ould 
be  holinefs  to  the  Lord? — that  whether  you  eat,  ^rink 
or  converfe,  or  wherever  or  however  you  are  employ- 
ed, God  requireth  you  to  keep  his  glory  in  view  ?  He 
is  glorified  when  every  man  minds  his  own  bufinefs ; 
abiding  in  that  calling  wherein  God  hath  called  him, 
whether  rich  or  poor,  high  or  low.     God  will  be  glo^ 


100         god's  glory  man's  supreme,  &c. 

rified,  not  only  amidft  the  bufinefs,  but  alfo  amidft  the 
amufements  of  life.  He  will  be  glorified  in  all  the  re- 
lations and  connecSlions  which  you  form  or  fuftain. 
He  will  be  glorified  in  the  day  of  profperity  and  in 
the  day  of  adverfity.  O  that  there  were  fuch  an  heart 
in  all  young  perfons  !  that  they  might  begin  life  with 
fuch  fober  reflections ;  and  refolve,  by  divine  grace,  to 
form  themfelyes  upon  a  plan  of  life  at  once  fo  reafon- 
able,  ufeful,  dignified  and  comfortable. 

A  life  thus  referred  to  the  glory  of  God  is  actuated 
by  a  principle  immutable  as  his  perfections — a  principle 
which  teaches  how  to  pafs  through  honor  and  difho- 
nor,  afiluence  and  indigence,  joy  and  farrow;  and  will 
fupport  in  all  afflidions.  Swayed  by  this  principle, 
with  this  fupreme  end,  every  benevolent  affe(5tion  is 
cultivated  on  a  fure  bafis,  and  exerted  on  all  occafions. 
It  operates  by  univerfal  love :  It  overcomes  the  world  : 
Under  the  government  of  it,  men  dare  to  be  lingular 
in  a  good  caufe,  are  not  afhamed  of  the  gofpel,  nor  do 
they  fear  what  they  may  fuffer  for  it,  while  they  make 
it  their  care  to  give  no  jufl:  offence. 

The  example  of  the  Saviour,  beyond  all  others, 
unites  glory  to  God  and  good-vi^ill  to  men.  And  if 
he  was  actuated  by  the  joy  set  before  Jmii^  let  no  one  pre- 
tend, that  his  difciples,  while  actuated  by  the  hope  of 
the  heavenly  retributions,  do  not  feek  the  glory  of 
God.  May  this  mind  be  in  us  which  was  alfo  in  Chuist 
j£sus.     AMER  ' 


I 


>*  v^ro  t?^  fjVT* 


SERMON  VII. 

SPECIAL  ENCOURAGEMENT  TO  EARLY 
SEEKING. 


PROVERBS  viii.   1 7. 
THOSE  THAT  SEEK  ME  EARLY  SHALL  FIND  ME. 
•••<-<-<-<-<©<S>0>">">>->" 


X  HE  former  claufe  of  the  verfe  is,  ^'  I  love  them 
f'  that  love  me.'*  To  seek  God  therefore  denotes  the 
fame  as  the  love  of  God ;  and  \.ofind  him  the  fame  as 
to  be  the  objeds  of  his  fpecial  love.  Everything  which 
interferes  with  his  approbation  muft  be  renounced. 
An  ardent,  fupreme  and  fteady  deiire  to  pleafe  him,  a 
diligent  ufe  of  the  means  he  hath  ordained,  and  en- 
deavors to  ferve  him  with  all  our  heart,  are  included 
in  feeking  him.  Thus  to  feek  him  is  to  have  none  in 
heaven  but  God;  none  upon  earth  that  we^dejllce.be- 
fidehim.  rit.^m^t 

The  text  efpecially  recommends  early  feeking.  In 
the  holy  fcriptures  we  have  many  commendations  and 
examples  of  early  piety,  and  exhortations  to  it^x7ji> 

The  leaft  reflection  will  fhew  our  young  people,  that 
they  could  not  be  the  authors  of  their  own  exiftence ; 
nor  are  able  to  preferve  it  one  moment— -that  the  in- 
fpiration  of  the  Almighty  hath  given  underftanding  to 
man — that  in  him  all  live,  and  have  their  being — that 
every  good  gift  is  from  him.  They  feel  an  immortal 
principle  within  them.  They  have  the  power  of  de- 
liberating and  choofmg,  of  a6ling  or  fufpending  action. 
Some  things,  which,  at  firft  view,  may  feem  to  be  for 
their  worldly  intereft,  are  found,  upon  reflection,  to 


102  SPECIAL    ENCOURAGEMENT 

be  Injurious  to  it.  Capable  of  enjoyments  fuperior  to 
thofe  of  the  animal  life,  and  which  depend  not  on  any 
thing  external,  it  muft  be  wife,  for  the  fake  of  thefe,  to 
forego  fenfitive  enjoyments,  and  hazard  external  fuf- 
ferings. 

No  enquiry  can  be  fo  juft  and  proper  as  this :  What 
fhall  we  render  to  the  infinite  Being,  who  hath  form- 
ed us  to  fhew  forth  his  praife  ?  who  holdeth  our  fouls 
in  life?  who  heapeth  his  favors  upon  us,  though  un- 
worthy of  the  leaft  ?  and  who,  above  all,  hath  given 
his  own  Son  to  ranfom  us  from  fin  and  death ;  and 
promifed  in  him  greater  things  than  eye  hath  feen,  or 
ear  heard,  or  have  entered  into  the  heart  of  man  ? 
Where  is  God  my  Maker,  Preferver,  Benefador  and 
Father  ?  the  God  of  all  grace  ?  that  I  may  know^  and 
fear  him,  love  and  truft  in  him  ?  O  that  I  knew  where 
I  might  find  him.  Am  I  one  of  the  human  apofi:acy, 
who  have  been  redeemed  with  the  precious  blood  of 
Emmanuel  ?  This  mercy  demands  that  my  forfeited, 
ranfomed  life  be  confecrated  to  my  God  and  Redeem- 
er. To  the  command.  Seek  ye  my  face^  may  my  heart 
anfwer.  Thy  face^  Lord^  will  I  feek. 

What  I  have  now  in  view  is  to  point  out  the  fpecial 
encouragement  of  success  to  early  religious  enquiries  and 
endeavors.  This  encouragement  may  be  argued,  firfi:, 
from  the  influence  of  early  habit.  Secondly,  from  the 
infiiruclions  and  declarations  of  the  facred  fcriptures. 

Firfi:,  from  the  influence  of  early  hahlt. 

Habits  of  thoughtfulnefs  or  inattention,  circum- 
fpe^tion  or  carelefsnefs,  deliberation  or  precipitancy, 
dihgence  or  floth,  frugality  or  profufion,  are  early 
formed — Alfo  propenfities  to  truth  or  falfliood,  juftice 
or  injuftice,  benevolence  or  malevolence,  purity  or 
impurity,  things  honorable  or  infamous,  a  reverence 
or  contempt  of  God  and  providence.  We  are  attach- 
ed to  the  ways  and  manners  of  our  education.  Super- 
fliition  has  ftrong  hold  of  minds  educated  in  it.  May 
not  an  acquaintance  yA\X\  true  religion,  in  early  life^ 


TO    EARLY    SEEKING.  103 

form  a  like  attachment  to  it  ?  If  fo,  then  they  who  feek 
the  Lord  early  ftiall  find ;  for  he  loveth  thofe  who 
worihip,  as  he  requireth,  in  fpirit  and  truth. 

In  religion,  as  in  other  concerns,  fome  feafons  are 
more  favorable  than  others.  Who  queftions  but  the 
firft  opportunity  for  any  ufeful  purpofe  is  the  beft? 
Men  uniformly  proceed  upon  this  fuppofition  in  things 
of  the  prefent  life.  Thofe  at  leaft  do  fo,  who  have 
any  claim  to  be  thought  wife  and  prudent.  If  there- 
fore the  young  have  the  means  of  religion,  and  a  ca- 
pacity for  it,  what  period  can  be  fo  convenient  and 
promifing  as  theirs  ?  Native  depravity  will  otherwife 
*'  grow  with  their  growth,  and  ftrengthen  with  their 
"  ftrength."  As  was  juft  obferved,  fome  habits  will 
be  formed — fome  principles  and  manners :  Whether 
they  be  good  or  evil  is  not  of  fmall  moment.  Timo- 
thy's early  and  rare  proficiency  in  divine  knowledge^ 
liis  improvement  of  inftru6lions  imparted  in  child- 
hood, and  imitation  of  the  faith  and  piety  of  parents 
who  guided  his  tender  years,  afforded  the  higheft  rea- 
fon  to  believe  that  he  would  prove  a  friend  and  diflin- 
guifhed  ornament  of  the  Chriflian  religion. 

Thofe  who  begin  life  in  any  occupation,  art  or  fci- 
ence  with  good  advice  and  confideration,  and  with 
proper  application  to  the  employment  they  have  cho- 
fen,  bid  fair  for  fuccefs  and  eminence  in  their  favorite 
purfuit.  Suppofe  then  that  the  mind  is  early  ftored 
with  virtuous  and  Chriflian  principles,  that  it  is  early 
turned  to  the  things  of  God ;  is  there  not  a  well  found- 
ed hope  that  its  path  may  fhine  more  and  more.  But 
fuppofe  that  early  culture  in  fuch  principles  is  negledl- 
ed ;  may  it  not  be  prefumed  that  the  mind  will  be  poi- 
foned  v/ith  baneful  principles,  refembling  the  foil  over- 
grown with  briers  and  thorns,  not  to  be  eradicated 
without  the  great efl  difficulty,  if  indeed  they  can  ever 
be  eradicated  ?  The  firft  ftages  of  life  are  beft  adapted 
to  the  acquifition  of  any  ufeful  knowledge,  and  efpecial- 
ly  of  religious  knowledge-    They  have  not  to  encoun- 


104  SPECIAL    ENCOURAGEMENT 

ter  the  prejudices  and  contrary  attachment  refulting 
from  habit,  connections  and  fafhion.  Where  early  in- 
flrucbion  in  the  principles  of  knowledge,  human  or  di- 
vine, has  been  neglected  or  flighted,  the  need  of  it  may 
be  afterwards  felt  very  fenfibly  ;  but  the  proper  feafon 
for  it  having  been  mifimproved,  thofe  who  have  mif- 
improved  it  are  afliamed  to  confefs  their  ignorance ; 
they  neither  receive  nor  feek  inftrudiion  in  the  things 
which  concern  them.  Youth  is  apt  to  learn — open  to 
advice — -diffident— confcious  that  it  needs  direction. 
At  leaft  thefe  qualities  are  found  at  that  period,  if  at 
any. 

A  principal  defign  of  the  proverbs  of  Solomon  was, 
to  give  to  the  young  knowledge  and  difcretion.  They  con- 
tain an  admirable  collection  of  rules  for  the  conduct  of 
life — excellent  inftrudions  in  morahty  and  piety. 
They  all  terminate  in  xhefear  of  God^  and  keeping  of  bis 
commandments.  The  ftudy  and  choice  of  found  wifdom 
are  recommended  to  the  young,  by  various  coniidera- 
tions,  which  remind  us  of  the  aptitude  of  their  period 
to  learn ;  the  fpecial  reafon  to  hope  that  their  enquiries 
after  faving  knowledge  will  be  crowned  with  fuccefs  \ 
and  the  folly  and  danger  of  refufmg  it  in  youth. 

There  are  many  obftacles  in  religion.  The  gate  of 
heaven  is  ftrait,  and  the  way  of  life  narrow.  Inward 
corruption,  worldly  allurements,  invifible  foes  call  for 
great  vigilance  and  firmnefs.  They  call  for  the  whole 
armor  of  God  to  withftand  them.  They  are  more  ea- 
fily  vanquiflied,  before  they  have  weakened  our 
ftrength,  damped  our  courage,  and  taken  away  any 
part  of  our  armor.  The  errors,  indifcretions  and  ex- 
cefTes  of  many  perfons  in  manhood,  middle  life,  and 
even  in  old  age,  are  to  be  traced  to  the  neglect  of  early 
counfel  and  checks,  or  the  early  contempt  thereof.  As 
religion  is  poftponed,  the  indifpofition,  difficulties  and 
difguft  increafe.  There  are  but  few  inllances,  compar- 
atively, of  the  reformation  of  early  vicious  habits.  But 
do  any  fet  their  face  heaven-ward,   while  they  are 


TO    EARLY    SEEKING.  105 

young,  while  their  mental  powers  are  ripening,  before 
they  have  imbibed  prejudices  againft  the  way  of  truth, 
before  they  are  overcharged  with  worldly  cares,  may 
it  not  be  hoped  that  they  will  obtain  favor  of  the 
Lord?  that,  waiting  on  him,  they  will  renew  their 
ftrength  ? 

If  from  the  tendency  of  habit,  there  is  reafon  to 
fuppofe  that  thofe  who  feek  early  fhall  find,  and  grow 
llronger  in  pious  paths,  it  follows,  from  the  fame  con- 
fideration,  that  a  neglect  to  feek  God  early  expofes  to 
be  forfaken  of  him.  Youth  is  the  time  to  learn  what- 
ever is  good  and  ufeful.  Thofe  who  negled:  this  fea- 
fon  for  the  acquilition  of  the  fciences,  or  knowledge  in 
any  ufeful  art  or  buiinefs,  ufually  remain  ignorant ; 
and  are  ufually  a  burden  on  the  community — often  a 
peft  to  fociety.  There  is  an  analogy  in  religion.  Thofe 
who  grow  up  ignorant  and  thoughtlefs  of  the  great  du- 
ties of  morality  and  religion,  are  in  the  way  to  die 
without  inftruclion.  Or  admit  that  they  may  be  re- 
claimed, and  embrace  the  wifdom  of  the  juft,  they  are 
now  making  work  for  bitter  repentance.  The  pre- 
fervation  of  innocence  is  preferable  to  repentance.  A 
found  conftitution  is  more  eafily  preferved  than  a  dif^ 
tempered  one  is  cured.  No  man  in  health,  and  in  his 
fenfes,  would  voluntarily  bring  on  himfelf  a  painful 
and  malignant  difeafe,  becaufe  it  is  poffible  he  may  re- 
cover. 

The  attainment  of  the  wifdom,  which  we  exhort  the 
young  to  feek,  depends  not  on  native  ftrength  of  gen- 
ius, or  proficiency  in  fcience.  All  the  meek  and  humble, 
all  who  confent  to  be  taught  of  God,  attain  it.  And 
the  fooner  the  foundation  is  laid,  the  more  opportuni- 
ty will  there  be  to  build  thereupon — to  go  on  to  perfec- 
tion— to  gain  the  moft  clear  and  juft  conceptions  of 
God,  of  your  relations  and  duties  to  him,  to  the  Re- 
deem.er  and  mankind — to  cultivate  correfpondent  af- 
fections, and  demean  yourfelves  accordingly. 

14 


106  SPECIAL  encouragement:^ 

But  more  explicit  and  fure  grounds  of  encourage- 
ment to  early  feeking  are  to  be  found  in  the  holy  fcrip- 
tures,  than  any  which  reafon  and  the  doctrine  of  hab- 
it fuggeft. 

The  iirft  argument  in  behalf  of  fuccefs  to  early  re- 
ligious enquiries,  which  I  fliall  adduce  from  the  inflruc- 
ftions  of  the  facred  oracles  on  this  head,  Ihall  be  taken 
from  the  words  of  Chrift,  Matth.  xiii.  12.  "  Whofo- 
"  ever  hath,  to  him  {hall be  given,  and  he  fhallhave  abun- 
*'  dance :  But  whofoever  hath  not,  from  him  Ihall  be 
"  taken  away,  even  that  he  hath.''  The  fame  words 
we  meet  with  at  the  clofe  of  the  parable  of  the  taL 
ents.  Similar  declarations  occur  frequently  in  the 
gofpels  and  epiftles.  By  having  our  Saviour  plainly 
meant  improving  religious  advantages,  or  original  tal- 
ents, whether  five,  or  two,  or  one  :  By  not  having  he 
therefore  meant  the  negle(5l  or  abufe  of  original  tal- 
ents. In  the  parable  of  the  talents  it  is  obferved,  that 
the  Proprietor,  in  the  diftribution  of  them,  gave  to  ev- 
ery man  according  to  hisfeveral  ability.  With  this  accord 
the  words  of  an  apoftle,  "If  there  be  firft  a  willing  mind, 
"  it  is  accepted— according  to  that  a  man  hath,  not 
*'  according  to  that  he  hath  not."  Such  a  mind  is 
alike  faithful  in  little  and  much  ;  as  he  that  is  unjuft 
in  a  little  would  be  alfo  in  much.  He  who  received 
One  talent,  went  and  hid  it ;  and,  in  excufe  for  his 
making  no  improvement  with  it,  offered  this  plea ; 
*'  Lord,  I  knew  thee,  that  thou  art  an  hard  man,  reap- 
*^  ing  where  thou  hafl  not  fown,  and  gathering  where 
"  thou  hafl  not  flrewed."  Was  this  fervant's  cafe  an 
inftance  proving  that  his  Lord  expe<5led  to  reap  where 
he  had  not  fown  ?  Obferve  this  fervant  acknowledges 
the  receipt  of  a  talent ;  and  when  called  to  account, 
faidthat  he  had  buried  it.  No  more  was  required  of 
him  than  the  improvement  of  that  neglcded  talent. — 
He  had  the  fame  ability  to  improve  this  as  the  other 
fervants  had  to  improve  the  two  and  the  five.  His 
conduct  fliews,  that,  had  more  been  diflributed  to  him. 


TO    EARLY    SEEKING.  107 

he  would  not  have  improved  them.  The  attempt  at 
his  own  vindication  furnifhed  the  ground  of  condem- 
nation. It  was  but  juft  and  equal  that  he  ihould  be 
required  to  improve,  as  a  good  fteward,  what  he 
received.  He  would  then  have  been  accepted.  More 
would  have  been  given  him.  The  doom  of  this 
llothful,  unprofitable,  complaining  fervant  was  juft. 
Otherwife  you  muft  fay,  that  the  receiver  of  alms  has 
a  right  to  prefcribe  to  him  who  giveth  them  ;  to  dired 
him  in  what  proportion  to  give,  and  to  whom. — 
^'  May  I  not  do  what  I  will  with  mine  own  ?  Is  thine 
"  eye  evil,  becaufe  I  am  good  ?*'  Will  any  man  prefume 
to  fay,  that  God  might  have  done  more,  ought  to 
have  done  more,  for  his  vineyard  ?  If  it  be  prefump- 
tion  to  fpeak  of  his  rights  and  duties,  or  to  cenfure 
HIS  diftributions,  then  let  us  admit,  that  whofoever 
hath,  to  him  fhall  be  given. 

Apply  this  to  the  fubjed  of  our  enquiry.  Thofe 
in  the  morning  of  life  have  a  price  in  their  hands — a 
talent  of  which  they  muft  give  account.  Shall  this 
be  queftioned,  even  with  refpecl  to  fuch  as  have  been 
educated  in  a  Chriftian  land  ?  They,  compared  with 
others,  may  be  faid  to  have  received  ^ve  talents. — 
And,  upon  the  principle  laid  down  in  the  words  of  the 
Saviour  above  quoted,  have  they  not  the  fuUeft  reafon 
to  conclude,  that  nothing,  but  the  want  of  an  heart 
to  improve  their  advantages,  can  prevent  their  being 
approved  of  him  ?  Improve  the  light  you  have,  the 
influences  and  reftraints  of  grace  you  enjoy,  not 
doubting  but  God  will  impart  more.  "  Then  iliall  ye 
"  know,  if  ye  follow  on  to  know  the  Lord."  From 
the  womb  of  the  morning  give  him  the  dew  of 
your  youth.  Your  early  enquiries,  and  humble  ap- 
plication to  him  who  giveth  liberally  the  wifdom 
which  you  want,  your  vigor,  your  ftrength,  your 
bloom  devoted  to  your  immortal  concerns,  will  not  be 
in  vain,  if  to  every  one  that  hath  fliall  be  given. 


10$  SPECIAL    ENCOURAGEMENT 

Secondly,  we  argue  the  fpecial  encouragement  of 
fuccefs  to  early  enquiries  and  endeavors  in  religion, 
from  the  directions  and  motives  addreffed  to  parents 
and  others  who  have  the  education  of  children  and 
youth,  to  bring  them  up  in  the  nurture  and  admonition  of 
the  Lord — to  train  them  up  in  the  way  they  Jhouldgo^  in 
the  hope  that  when  old  they  will  not  depart  from  it. — ■ 
Thefe  and  limilar  fcriptures  corroborate  what  has  been 
remarked  on  the  tendency  and  force  of  habit. 

There  are  exceptions,  indeed.  Some  who  have 
been  educated  in  virtuous  principles,  revolt  from  them. 
Some  reiift  all  the  attempts  of  parents  and  others  to 
imbue  their  minds  with  fuch  principles.  A  Samuel  may 
have  children  who  walk  not  in  his  ways  ;  and  an  Eli, 
fo7is  who  make  themfelves  mle.  But  better  things  may 
generally  be  hoped  for  from  thofe  v/ho  have  been  fa- 
vored with  early  pious  counfel,  enforced  by  corref- 
pondent  example. 

There  are,  on  the  other  hand,  thofe  whofe  child- 
hood and  youth  have  been  neglected,  who  have  early 
wandered  from  the  paths  of  truth  and  virtue,  and 
afterwards  been  reclaimed :  But  fuch  inftances  are 
rare.  Though  there  is  no  certain  connexion  between 
early  religious  inflru6tion  and  eventual  fuccefs  ;  or  be- 
tween the  neglect  of  it  and  fatal  confequences  which 
may  be  apprehended  from  fuch  negled: ;  there  is  yet 
all  reafonable  encouragement,  that  fuch  inflrudion 
will  not  be  in  vain — the  jufteft  reafon  to  fear,  that 
fuch  neglecl  may  be  followed  with  the  worft  efFefe. 
Therefore  let  thofe,  whofe  place  and  duty  it  is,  make  it 
their  care  to  impart  good  do6lrine  to  the  riling  gene- 
ration, in  the  hope  that  God  may  open  their  heart  to 
receive  it — that  they  may  feek  and  find  him.  Let  not 
the  guides  of  children  and  youth,  through  any  remif- 
nefs,  incur  the  guilt  of  not  rejlrainlng  them,  when 
they  make  themfelves  vile,  left  God  be  provoked  to  yz/^/g-^ 
their  houfe  for  ever  ^^  for  the  iniquity  which  they  knaw\ 


TO    EARLY    SEEKING.  109 

Thirdly,  the  encouragement  to  early  religious  en- 
quiries may  be  deduced  from  the  commendation  the 
fcriptures  beftow  on  thofe  heads  of  families,  who  paid 
attention  to  the  religion  of  their  houfehold.  "  I  know 
"  him,"  faid  God  of  Abraham,  "  that  he  will  com- 
"  mand  his  children  and  his  houfehold  after  him,  and 
"  they  ihall  keep  the  way  of  the  Lord,  to  do  juftice 
"  and  judgment :  that  the  Lord  may  bring  upon  Abra- 
*'  ham  that  which  he  hath  fpoken  of  him. ' 

Fourthly,  the  words  of  the  text  are  explicit,  Thofe 
thatfeek  me  early  shall  j^nd  2?ie,  If  any  fliall  find,  ear- 
ly feekers  are  of  this  number.  "  My  fon,  if  thou  wilt 
"  receive  my  words,  and  hide  my  commandments 
"  with  thee  ;  fo  that  thou  incline  thine  ear  unto  wif- 
"  dom,  and  apply  thine  heart  to  underftanding  ;  yea, 
"  if  thou  crieft  after  knowledge,  and  lifteft  up  thy 
^'  voice  for  underftanding ;  if  thou  feekeft  her  as  fil- 
^'  ver,  and  fearcheft  for  her  as  for  hid  treafures  ;  then 
"  fhalt  thou  underftand  the  fear  of  the  Lord,  and  find 
"  the  knowledge  of  God."  The  encouragement  and 
promifes  in  theLible  to  human  endeavors  may  efpe- 
cially  be  applied  by  fuch  as  pay  early  attention  to  reli- 
gion. "  Afk,  and  ye  fhall  receive ;  feek,  and  ye  iliali 
"  find.  Every  one  that  alketh,  receiveth  ;  and  he  that 
"  feeketh,  findeth.  If  a  fon  fliall  aik  bread  of  any  of 
"  you  that  is  a  father,  will  he  give  him  a  ftone  ?  or  if 
^'  he  afk  a  fifh,  will  he  for  a  fiili  give  him  a  ferpent  ? 
"  If  ye  then,  being  evil,  know  how  to  give  good  gifts 
"  to  your  chiMren,  how  much  more  fliall  your  heav- 
"  enly  Father  give  the  holy  Spirit  to  them  who  aflv 
"  him  ?"  Ponder  in  your  hearts  thefe  gracious  words 
of  the  Saviour.  View  God  in  the  characler  here  af- 
cribed  to  him,  as  the  Parent  of  mankind.  Obferve 
that  he  is  much  more  ready  to  give  the  holy  Spirit  to 
them  who  alk  him,  than  earthly  parents  are  to  give 
outward  good  things  to  their  children.  What  room 
can  be  left  for  you  to  exprsfs  a  fufpicion,  that  he  will 
deny  you  his  grace  and  afilftance,  notwithftanding  all 


110  SPECIAL    ENCOURAGEMENT 

your  enquiries,  earneft  endeavors,  and  importunate 
prayers  ?  To  ftifle  every  fuch  fufpicion,  I  entreat  you 
to  coniider,  firft,  that  this  fame  heavenly  parent  hath 
given  his  only  begotten  Son,  to  redeem  you  by  his  pre- 
cious blood  ;  and  will,  with  this  greateft,  this  unfpeak- 
able  gift,  freely  give  you  all  things.  Secondly,  he  is 
beforehand  with  iinners.  He  giveth  his  Spirit  before 
they  alk  him,  or  they  would  not  feek  or  afk.  None 
frame  their  doings  to  turn  to  God,  none  confider  their 
ways,  but  through  his  previous  influence.  Nor  could 
any  quench^  refiji  or  grieve  the  Spirit,  had  they  not  re- 
ceived a  meafure  of  its  operation  in  a  conviction  of 
lin.  The  argument  to  work  out  our  own  falvation  is 
this  :  "  It  is  God  who  worketh  in  you,  both  to  will 
"  and  to  do,  of  his  good  pleafure."  Our  working  is  not 
the  reafon  which  induceth  our  Father  in  heaven  to 
co-operate  with  us  ;  but  he  worketh  in  us  as  an  incen- 
tive to  our  working.  He  giveth  his  Spirit  to  awak- 
en our  attention — to  reprove  of  fin,  righteoufnefs  and 
judgment — to  quicken  us  to  feek  him,  and  call  upon 
him.  We  are  admonifhed,  "  Receive  not  the  grace 
"  of  God  in  vain.''  As  the  confequence  of  receiving 
grace,  the  prodigal  came  to  himfelf,  and  refolved,  / 
will  arife  and  go  to  ??iy  Father,  As  the  confequence  of 
receiving  grace,  the  publican  prayed,  God  be  merciful 
to  me  ajinner.  To  the  cafe  of  fuch  as  admit  a  convic- 
tion of  fm,  we  may  apply  the  words  before  recited  : 
Whofoever  hath  to  him  ihall  be  given. 

Have  men  lefs  reafon  to  expecl  the  divine  concur- 
rence and  help  in  their  fpiriiual  than  in  their  worldly 
concerns  ?  Doth  our  Father  in  heaven  know  that  we 
need  outward  fupplies  ?  And  doth  he  not  know  alfo 
our  fpiritual  wants  ?  that  we  need  grace  to  help  ?  Or 
doth  he  attend  to  the  former,  and  not  to  the  latter  ? 
Hath  he  encouraged  our  labor  for  the  meat  that  per- 
ifheth  ;  but  not  our  labor  for  the  meat  wdiich  endur> 
eth  to  everlafting  life  ?  Verily  thofe  who  feek  him 
earlv,  fhail  find  him. 


ro    EARLY    SEEKING.  Ill 

Not  to  enquire  whether  there  are  promifes  made  to 
the  ftrivings  of  awakened  fmners,  we  obferve,  that 
the  good  Spirit,  which  hath  awakened  their  confcien- 
ces,  is  ever  ready  to  cherifh  any  imprellions  of  divine 
truth  which  it  hath  made  upon  them.  Encouragement 
from  God  is  equivalent  to  a  pro?nife.  Every  divine 
command  feems  to  carry  in  it  a  reafdn  to  exped:  divine 
afTiftance  to  enable  us  to  do  the  duty  commanded. — 
"  God  is  with  you,  while  ye  be  widi  him :  And  if  ye 
"  feek  him,  he  will  be  found  of  you." 

You  may  afk.  Shall  not  all  who  feek,  find,  even 
though  they  do  not  feek  early  ?  If  the  meaning  of 
your  queftion  is,  whether  thole  ftiall  find,  who  do  not 
feek  but  in  the  laft  extremity — that  is,  after  long  re- 
fufal  of  all  God's  counfel  and  contempt  of  his  reproof 
— who  do  not  feek  until  impelled  by  prefent  affliction 
and  danger — If  fuch  be  your  meaning,  you  have  the 
anfwer,  Prov.  i.  27 — 31.  "  When  your  fear  cometh 
"  as  defolation,  and  yoiu'  deflruclion  cometh  as  a 
^'  whirlwind  ;  v/hen  diftrefs  and  anguifli  com-eth  upon 
"  you.  Then  ihall  they  call  upon  me,  but  I  will  not 
"  anfwer  ;  they  Ihall  feek  me  early,  but  they  fhall  not 
"  find  me  :  For  that  they  hated  knowledge,  and  did 
"  not  choofe  the  fear  of  the  Lord.  They  would  none 
"  of  rny  counfel :  They  defpifed  all  my  reproof, 
"  Therefore  fhall  they  eat  of  the  fruit  of  their  own 
'•  way,  and  be  filled  with  their  own  devices."  Thofe 
who  have  wafted  their  beft  days  in  folly  and  infamy, 
fhall  "  mourn  at  the  laft,  and  fay.  How  have  I  hated 
^'  inftrucfion,  and  my  heart  defpifed  reproof!  and 
*'  have  not  obeyed  the  voice  of  my  teachers,  nor  in- 
*•  clined  mine  ear  to  them  that  inftrucled  me !  I  was 
^*  aim  oft  in  all  evil,  in  the  midft  of  the  congregation 
*'  and  affembly."  Our  Lord  faith,  that  many  Jlmll  feek 
to  enter  in  at  the  ftrait  gate,  andjhall  not  be  able.  He 
immediately  afiigns  their  delay  as  the  reafon  of  their 
not  fucceeding.  "  When  once  the  mafter  of  the  houfe 
*'  has  rifen  up,  and  fliut  to  the  door,  and  ye  begin 


112  SPECIAL    ENCOURAGEMENT 

"  to  {land  without,  and  to  knock  at  the  door,  fayingv 
^'  Lord,  Lord,  open  unto  us  ;  and  he  fhall  anfwer  and 
"  fay  unto  you,  I  know  you  not  whence  ye  are."  The 
fcriptures,  far  from  encouraging  procraftination;  teach 
you,  "  Now  is  the  accepted  time,  now  is  the  day  of 
"  falvation.  Acquaint  now  thyfeif  with  him,  and  be 
"  at  peace  :  Hereby  good  ihall  come  unto  you."  The 
fcriptures  admonifli  you,  "  To  day,  if  ye  will  hear  his 
"  voice,  harden  not  your  heart.''  They  exhort  you, 
"  Remember  now  thy  Creator  in  the  days  of  thy 
"  youth,  before  the  evil  days  come.  Seek  the  Lord 
"  while  he  may  be  found  ;  call  ye  upon  him,  while  he 
^'  is  near.     Go,  work  to  day  in  my  vineyard." 

Do  you  think  to  urge  in  excufe  for  delay,  that  the 
laborers,  w^ho  went  in  at  the  laft  hour,  had  the  fame 
reward  as  thofe  who  went  in  early  in  the  morning  ? 
Remember  that  they  who  entered  the  vineyard  laft, 
entered  as  foon  as  the  owner  called  them.  You  have 
been  educated  in  a  land  of  light  and  liberty.  From 
your  childhood  you  have  had  the  advantage  of  private 
and  public  inftruclion  in  the  things  of  the  kingdom. 
It  can  be  no  comfortable  refledlion,  at  a  future  period^ 
to  review  the  follies  and  exceiies  of  your  early  daySj 
committed  againft  the  bell  advantages  to  know  God, 
and  do  his  will.  Your  period  of  life  efpecially  is  the 
time  when  God  will  be  found,  if  you  feek  him.  He 
will  accompany  your  ftudy  of  his  oracles,  and  medita- 
tions upon  them,  your  humble  fuit  for  wafdom  from 
above,  with  his  illuminating  influence.  You  will  then 
have  every  reafon  to  hope,  that  his  Spirit  will  write 
his  law  in  your  heart. 

An  early  beginning  in  religion,  though  fmall,  may- 
be the  firft  fruits  of  a  plentiful  fucceeding  crop.  The 
example  may  have  much  good  influence.  To  be  truly 
wife,  at  a  period  frequently  diflinguiilied  for  folly  and 
vanity,  is  the  highefl  commendation. 

Sobriety  of  mind  is  by  fome  accounted  mere  aitec- 


TO    EARLY    SEEKING.  US 

tation — and  efpecially  in  youth.  Is  it  afFedation  to  be 
confiderate  ?  to  refled  that  they  have  fouls,  and  are 
Accountable  ?  Is  it  afFedation  to  reverence  their  Crea- 
tor and  Redeemer  ?  to  be  impreffed  with  their  infinite 
obligations  ?  To  fuch  as  reprefent  this  to  be  no  other 
than  hypocrify,  every  thbtightful  youth  will  fay,  De- 
part from  me.  The  way  of  finners,  the  feat  of  the 
fcorner,  the  counfel  of  the  ungodly,  be  far  froni  me; 
Ye  rifing  hopes  of  parents,  your  country,  and  the  If- 
rael  of  God,  fhow  yourfelves  men  by  taking  this  refc- 
lution.  You  will  then  be  to  the  Lord  for  a  generation. 
This  will  be  remembered  in  your  behalf  in  time  to  come* 
You  have  a  time  to  feek  and  ferve  the  Lord — to  lay 
a  good  foundation  for  eternity.  Your  heart  fhall  live 
who  feek  God.  May  he  infpire  you  with  wifdom  and 
grace.  Be  open  to  his  counfel  and  influence.  May 
the  words  of  eternal  life  drop  on  your  hearts  as  the 
rain,  and  diftil  as  the  dew ;  as  the  fmall  rain  upon  the 
tender  grafs,  and  as  fhowers  that  refrefh  and  renew 
the  earth. 

The  eyes  of  men  are  fixed  on  thofe  who  are  coming 
forward,  or  juft  entered  on  the  ftage.  As  they  ad: 
their  part  well  or  ill,  at  firft  appearance,  a  judgment 
may  be  made  of  them  through  the  following  fcenes 
and  ads  of  life.  What  is  infinitely  more  than  human 
fpedators,  he  who  is  greater  than  your  heart,  and 
knoweth  all  things,  is  the  fpedator  of  the  part  you 
ad  in  early  life.  His  eye  is  fixed  on  you  at  all  times, 
and  in  every  place.  He  weighs  your  adions,  words 
and  thoughts.  His  judgment  is  according  to  truth. 
With  his  judgment  are  conneded  confequences  of  in- 
conceivable moment  to  you  in  this  world  and  that  to 
come.  Be  perfuaded  then  to  feek  him  early,  who 
formed  you  for  his  praife — ^fent  you  into  the  world, 
that  you  might  glorify  him  and  do  good — and  might 
thus  forever  enjoy  him.  His  immenfity  and  univerfal 
agency — what  he  hath  done  and  is  continually  doing 
for  you — the  hopes  to  which  you  are  raifed — and  your 

1^ 


114'  SPECIAL    ENCOURAGEMENT 

final  account  conftrain  you.  Shall  he  who  claims  your 
firft  regards  be  laft  in  your  thoughts  ?  Shall  his  worksy 
word  and  ways,  his  mercies  which  are  new  every  mo- 
ment, be  forgotten,  or  thought  upon  with  indiffer- 
ence ?  Would  you,  as  Adam  when  he  had  finned, 
think  to  hide  yourfelves  from  him,  and  wifti  to  ban- 
ilh  him  from  your  mind  ?  Or  would  you  be  as  thofe 
who,  having  been  giailty  of  the  bafefi:  ingratitude  to 
an  eminent  human  benefactor,  are  pained  at  the  fight 
of  him,  and  are  troubled  to  think  of  him  ? 

No  enquiry  is  of  equal  or  comparable  moment  with 
that  upon  which  the  young  man  came  to  Chrifl:  — 
"  What  fhall  I  do  that  I  may  inherit  eternal  fife  ?'' 
Our  Lord,  beholding  him  thoughtful  on  fuch  a  fub- 
jedl,  loved  him.  Such  a  fubjed  cannot  employ  your 
thoughts  too  foon,  or  too  clofely.  Eternal  life  mufi: 
be  accepted  as  the  gift  of  God  through  Chrifl:,  and 
upon  his  terms.  He  is  "  the  way,  and  the  truth,  and 
"  life  :  No  man  cometh  unto  the  Father,  but  by"  him. 

The  difcourfe  will  be  clofed  with  recommending  to 
the  attention  of  young  people  the  following  things. 

Firfl:,  prayer.  Without  this  you  mufl:  be  fo  far 
from  feeking  God,  that  you  will  live  without  him  in 
the  world.  To  reftrain  prayer  is  to  call  off  the  fear  of 
God.  He  will  be  enquired  of  to  give  you  a  new  heart. 
In  all  your  ways  acknowledge  him,  that  he  may  dired 
your  paths. 

Secondly,  fearch  the  fcriptures.  They  make  wife  to 
falvation.-  They  contain  plain  directions  for  every 
ftation  and  relation  of  life — in  every  duty  you  owe  to 
God,  your  neighbor  or  yourfelves.  They  are  the  only 
rule  of  faith  and  practice. 

Let  me  next  recommend  to  you  the  obfervation  of  the 
LoRD's-day^  and  public  wor/hip,  Thefe  are  the  princi- 
pal means  of  upholding  religion  in  the  w^orld.  In  his 
fanctuary  he  recordeth  his  name.  There  he  meeteth 
with  his  people. 

Further,  meditate  on  what  you  read  and  hear.     This 


TO    EARLY    SEEKING.  115 

makes  religious  fubjeds  habitual  and  familiar,  guards 
and  fuccours  in  temptation,  and  fupplies  armour  from 
the  word  of  God  againft  the  foes  of  religion. 

Again,  fufFer  not  amufements  to  occupy  too  much  of 
your  time.  This  they  certainly  do,  when  they  call 
you  off  from  any  duty  of  Hfe  or  godhnefs.  Let  them 
be  innocent  in  their  kind,  and  adapted  to  your  Nation 
and  circumftances. 

Be  induftrious^  temperate  and  friigah 

Ahftain  from  all  appearance  of  eviL  Shun  the  begin- 
nings of  fin — the  allurements  by  which  others  have 
been  feduced,  or  you  yourfelves  endangered. 

Beware  of  thofe,  who,  in  converfation  or  writing, 
abufe  the  powers  of  language  to  corrupt  you.  They 
put  deformity  for  beauty,  and  beauty  for  deformity. 
They  transfer  to  vice,  the  charms  of  virtue.  "  There 
*'  is,"  as  one  obferves,  "  a  mighty  power  of  feduclion 
^'  in  the  talent  of  declamation  and  of  fine  writing, 
"  which  feldom  fails  to  impofe  upon  young  perfons 
*-'  who  have  not  a  more  than  ordinary  degree  of  judg- 
*'  ment  or  fagacity.  And  the  fin^r  a  perfon's  tafte  is, 
*'  fo  much  the  greater  is  the  danger  of  his  being  en- 
"  chanted  out  of  his  reafon — What  h  finely  faid,"  may 
not  "  hQJufily  faid."  Whatever  you  "  meet  with,  in 
*'  books  or  converfation,*'  againft  religion  and  good 
morals,  proceeds  from  the  foes  of  truth  and  mankind. 
"  There  is  a  fort  of  vanity,  which  has  furniflied  the 
''  v/orld  with  fceptics  in  every  fcience,  and  in  religion 
"  above  all  others.  Other  fciences  are  the  attainment 
"  of  but  a  fmall  part  of  mankind,  and  to  triumph 
"  over  their  errors  is  at  beft  but  a  limited  glory  : 
"  Whereas  religion  being  the  general  perfuafion  of  the 
"  world,  to  conquer  in  this  caufe  looks  like  univerfal 
"  monarchy,  and  feems  to  be  the  very  empire  of  rea- 
"  fon  and  knowledge,  rifing  put  of  the  ruins  of  univer- 
"  fal  ignorance  and  fuperftition." 

How  fatal  are  the  effects  of  fceptical  principles  r 
They  give  the  reins  to  the  appetites  and  paflions,  de- 


116  SPECIAL    ENCOURAGEMENT,   &€. 

throne  reafon,  and  coolly  recommend  as  an  eligible 
courfe,  what  Solomon  undoubtedly  intended  as  an 
irony :  "  Rejoice,  O  young  man,  in  thy  youth,  and 
"  walk  in  the  way  of  thy  heart,  and  in  the  fight  of 
"  thine  eyes/'  They  fcoffingly  demand.  Where  is  the 
proniife  of  his  coming  to  judge  the  world  ?  The  wifer 
Solomon  has  affured  you,  that  for  all  thefe  things  God 
will  bring  you  into  judgment.  None  can  be  your  friend, 
who  would  feduce  you  into  paths  deftrudive  of  your 
peace,  and  of  your  fouls — who  would  make  void  the 
labors,  and  counfels,  example  and  prayers,  of  parents 
and  guides,  and  deftroy  their  hopes  from  you.  Thus 
faith  the  Lord^  AJk  for  the  old  paths^  where  is  the  good 
way^  and  walk  therein^  and  ye  fhall  find  refi  for  your 
foiils\ 


SERMON  VIII. 

SELF-DEDICATION. 


ROMANS,  vj.   13. 

„,.^ YIELD  YOyaSELVES  UNTO  GOD,    AS  THOSE  THAT  ARE  ALIVE  PROM 

-THE  DEAD  — 

jt\.  DISCOURSE  on  self-dedication  will  pro- 
perly fucceed  to  that  which  I  laft  addreffed  to  the 
younger  clafs  of  my  hearers.  Their  particular  atten- 
tion is  therefore  now  requefted  to  this  important  fub- 
ject — a  fubjed  highly  interefting  to  all  ages  and  orders. 
Tieid  yourfeives  unto  God^  as  thoje  that  are  alive  from  the 
dead. 

The  apoftle  defcribes  the  difciples  of  Chrift  as  dead 
to  Jin^  in  confequence  of  their  baptifm,  and  raifed 
to  a  fpiritual  life.  "  Our  old  man  is  crucified  with 
*'  him,  that  the  body  of  fin  might  be  defl:royed,  that 
"  henceforth  we  Ihould  not  ferve  fin.  For  he  that  is 
*'  dead  is  freed  from  fin.  Now  if  we  be  dead  with 
"  Chrift,  we  believe  that  we  fliall  alfo  live  with  him. 
"  Knowing  that  Chrift,  being  raifed  from  the  dead, 
*'  dieth  no  more.  For  in  that  he  died,  he  died  unto 
"  fin  once";  or,  as  the  fentiment  is  otherwife  exprefiT- 
ed,  "  Chrift  was  once  offered  to  bear  the  fins  of  many. 
"  But  in  that  he  liveth,  he  liveth  unto  God.  Likewife 
"  reckon  ye  alfo  yourfelves  to  be  dead  unto  fin,  but 
"  alive  unto  God  through  Jefus  Chrift  our  Lord — • 
*'  Yield  yourfelves  ynto  God,  as  thofe  that  are  alive 
\'  from  the  dead." 


118  SELF-DEDICATION. 

Under  the  oeconomy  of  grace,  the  love  of  the  Fa^ 
ther  and  Son  in  redemption — the  faith  witnelTed  in 
baptifm — the  example  of  a  fuffering  and  rifen  Saviour, 
and  our  hope  through  him,  forbid  that  we  Ihould  ever 
be  forgetful  of  the  mighty  fum  paid  for  the  ranfom  of 
apoftates ;  or  that  we  fhould  take  occalion  to  lin,  be- 
caufe  grace  hath  abounded.  "  Ye  are  bought  with  a 
"  lpvic(t :  Therefore  glorify  God  in  your  body,  and  in 
"  your  fpirit,  which  are  God's.  Yield  not  your  mem- 
"  bers  as  inftruments  of  unrighteoufnefs  unto  iin ;  but 
"  yield  yourfelves  unto  God,  as  thofe  that  are  alive 
"  from  the  dead,  and  your  members  as  inftruments  of 
"  righteoufnefs  unto  God.'' 

It  is  propofed,^r/?,  to  offer  fome  explanations  on  the 
duty  of  felf-dedication,  and  to  ftate  the  gofpel  motive 
to  it. 

Seco7idly^  To  fuggeft  variaus  confiderations  with  a 
view  to  imprefs  on  the  minds  of  our  youth  the  im- 
portance of  an  explicit  profellion  of  religion. 

I  am,  FIRST,  to  explain  this  duty,  and  ftate  the  gofpel 
motive  to  it. 

The  words,  chap.  xii.  1 .  are  parallel  to  thofe  before 
us.  ''I  befeech  you  therefore,  by  the  mercies  of 
*'  God,  that  ye  prefent  your  bodies  a  living  facrifice, 
"  holy,  acceptable  to  God,  which  is  your  reafonable 
fervice."  The  fame  argument  or  incentive  to  felf- 
dedication,  you  obferve  is  ufed  in  this  paffage  as  in  the 
text — even  the  riches  of  mercy  in  redemption. 

The  original  inftitution  of  facrifice  fignified  that 
God  was  propitious,  and  prefigured  the  great  atone- 
ment in  the  blood  of  Chrift.  Under  the  Jewifh 
inftitution,  various  kinds  of  beafts  were  ordered  to  be 
ilain  with  the  fame  view.  That  people  were  inftru6l- 
ed,  at  the  fame  time,  that  thofe  facrifices,  unlefs  accom- 
panied with  contrition  an'd  faith  in  the  promifes,  were 
vain.  '"'  I  dwell  with  him  who  is  of  a  contrite  and  hum- 
ble fpirit."  Inftead  of  animal  vi6lims,  the  apoftle  in- 
ftruAs  us  to  prefent  our  bodies  a  living  facrifice^  boly^  ae- 


SEI.F-DEDICATION.  '      119 

iepiable  to  God,  St.  Peter  faith,  that  the  difciples  of  our 
Lord  "  are  a  chofen  generation,  a  royal  priefthood,  an 
*'  holy  nation,  a  peculiar  people,  to  offer  up  fpiritual 
*'  facrifices,  acceptable  to  God  by  Jefus  Chrift.  By  him 
"  they  offer  the  facrifice  of  praife  to  God  continually.'* 
They  are  "  not  conformed  to  this  world,  but  tranf- 
^'  formed  by  the  renovation  of  their  mind."  They 
prefent  to  God  a  living  facrifice :  For  they  yield  them- 
felves  to  him  as  thofe  whom  "the  Spirit  of  life  hath 
"  made  free  from  the  law  of  fin  and  death."  This  is 
no  other  than  a  cheerful,,  entire  dedication  to  God  in 
Chrift,  according  to  the  fimplicity  and  purity  of  the 
gofpel.  ^ 

To  yield  yourfelves  to  God  in  this  manner  is  but  to 
give  him  of  his  own.  For  your  exiftence,  with  all 
your  faculties,  all  you  have  received,  enjoy  or  expect, 
you  are  indebted  to  him,  and  therefore  bound  to  de- 
dicate to  him  all  your  powers,  poffeflions  and  advanta- 
ges. In  fo  doing,  you  will  exprefs  a  fenfe  of  his  per- 
fections and  mercies ;  of  the  excellency  of  the  human 
foul,  capable  of  the  fociety,  fervice  and  blifs  of  angels. 
To  "  yield  your  members  as  inftruments  of  unright- 
"  eoufnefs  unto  fin,"  is  to  act  the  part  of  the  rebel  wh» 
wrefts  the  fceptre  from  his  rightful  prince.  "  They 
"  who  are  Chrift's  have  crucified  the  flefh  with  the  af- 
"  feclions  and  lufts.''  Yielding  themfelves  to  God  is 
here  oppofed  to  the  reign  of  fin  in  their  mortal  body, 
the  dominion  of  the  appetites  and  paflions.  The  foul, 
confecrated  to  God,  afcends  to  him,  as  fparks  to  the 
fun. 

As  the  higlieft  motive  to  this  felf-dedication,  the 
apoflle  would  fix  your  minds  on  the  amazing  grace 
and  friendfhip  manifefted  in  the  crucifixion  of  the 
Prince  of  life.  That  he  fliould  be  appointed  to  die 
on  the  crofs  for  linners  and  enemies — that  he  ihould 
humble  himfelf  and  become  obedient  to  fuch  a  death 
for  our  fakes — that  God  is  in  him,  and  through  his 
giving  himfelf  an  offering  and  facrifice,  reconciling  a 


120  SELF-bEDICATION. 

fallen  world  to  himfelf,  not  imputing  their  trefpafes^ 
is,  of  all  inftances,  the  highell  iUuftration  of  that  fcrip- 
ture>  M)'  iboiigbis  are  not  your  thoughts  ;  neither  are 
viy  ways  your  ways.  This  is  the  fource  of  every  other 
bleffing.  It  has  purchafed  all  outward,  fpiritual  and 
everlailing  bleilings  for  the  children  of  difobedience. 
The  atoning  efficaq^  of  the  Redeemer's  crofs  extends 
backward  to  the  introduction  of  fm,  and  forward  to 
the  end  of  time.  That  crofs  expiates  fins  of  any  kind 
and  degree^  being  repented  of :  It  has  purchafed  grace 
to  enlighten,  purify,  ilrengthen,  and  comfort  the  foul, 
and  feal  it  to  the  day  of  eternal  redemption ;  when  it 
ihail  be  united,  not  to  a  vile  and  corruptible,  but  to  a 
glorious  and  immortal  body.  For  Chrift  "  is  made  of 
"  God  unto  us  wifdom,  righteoufnefs,  fandification 
"  and  redemption.'' 

In  his  Head  we  befeech  you  to  yield  yourfelves  unto 
God,  as  alive  from  the  dead.  We  might  venture  to 
exempt  you  from  this  fervice,  or  you  might  excufe 
yourfelves  from  it,  if  any  inflance  of  love  w^ere  to  be 
compared  with  that  of  God's  not  fparing  his  only  be- 
gotten  Son,  but  fending  him.  to  be  the  propitiation  for 
our  fins — if  any  inflance  of  friendfhip  might  compare 
with  that  "  of  our  Lord  Jefus  Chrifl,  who,  though  he 
"-'  was  rich,  for  our  fakes  became  poor,  that  we,  thro' 
'^  his  poverty,  might  be  rich."  Why  was  not  apoflate 
man  thrufl  down  to  hell  with  the  angels  who  fmned  ? 
Soy  Father^  it  feemed  good  in  thy  fight  to  provide  a  ran- 
fom  for  finners  of  mankind  1  Obnoxious  as  we  are  to 
thy  judgment,  thou  hafl  revealed  thyfelf  on  a  throne 
of  grace,  abundantly  pardoning,  through  the  redemp- 
tion in  Jefus  Chrifl,  all  who  repent  and  believe.  The 
riches  of  thy  grace  and  long-fufFering  lead  to  repent- 
ance thofe  whofe  fins  are  as  fcarlet  and  crimfon. 

Is  fuch  the  love  of  the  Father  of  mercies— -fuch  the 
love  of  the  Redeemer  of  the  v/orld,  toward  the  heirs 
of  fin  and  death  ?  Aggravated  mufl  be  their  guilt  and 
ihame,  if  they  are  found  defpifers  of  it — if  all  this  love 


SELF-DEDICATION.  121 

does  but  prove  2.  favor  of  death  unto  death.  To  incenfe 
that  God,  who  hath  expreffed  his  defire  of  your  con- 
verlion  and  falvation  in  a  manner  fo  aftoniihing — that 
Redeemer,  who  gave  himfelf  for  you,  whofe  blood  is 
a  price  infinitely  more  precious  than  gold,  mull  argue 
depravity  which  language  cannot  defcribe. 

But  I  hope  better  things  of  you;  and  therefore  befeech 
you  to  dwell  upon  the  thought,  that  ye  are  not  your 
own^  that  ye  are  bought  with  a  price  ;  and  to  exprefs 
your  fenfe  of  the  immenfe  obligation,  by  yielding 
yourfelves  to  God  in  Chriil,  as  thofe  who  are  alive 
from  the  dead. 

The  Mediator  between  God  and  men  is  worthy. 
However  unworthy  and  finful  in  yourfelves,  you  may 
be  accepted  in  him.  His  death  hath  ranfomed  cap- 
tives and  prifoners.  You  may  plead  his  merits. — • 
None  who  "  come  to  the  Father  by  him  fhall  be  caft 
"  out.  God  is  well  pleafed  for  his  righteoufnefs'  fake^ 
"  He  will  magnify  the  law  and  make  it  honorable.'* 
Through  his  obedience  many  are  made  righteous. 
Having  reconciled  Jews  and  Gentiles  in  one  body  by 
his  crofs,  he  hath  confecrated  a  new  and  living  way 
of  approach  to  the  divine  throne,  fo  that  you  may 
draw  near  in  full  aifurance  of  faith.  Wandering 
prodigals  may  arife,  and  go  to  their  offended  Father 
in  heaven.  Having  fent  his  Son  to  recover  rebels,  he 
accepteth  the  ranfom,  overtaketh  them  a  great  way  off, 
and  embraceth  them  as  the  father  of  the  child  who 
had  wailed  his  inheritance,  "This  my  fon  was 
"  dead,  and  is  alive  again  ;  he  was  loft,  and  is  found." 
x\ngels  minifter  for  the  converfion  of  finners.  There 
is  joy  through  heaven  over  every  penitent.  There- 
fore "  turn  ye,  turn  ye ;  for  why  will  ye  die  V\  The 
Saviour  was  lifted  up  on  the  crofs,  that  you  might  not 
perilh,  but  have  eternal  life.  Go  to  God  by  him,  that 
you  may  be  faved  from  condemnation  and  wrath — 
that  you  may  have  life,  and  that  abundantly.  Confefs 
your   own   unworthinefs   and  vilenefs,  the  fm  that 

16 


12^  SELF-DEDICATION. 

dwelleth  in  you.  Say,  with  the  reclaimed  prodigal^ 
"  I  am  no  more  worthy  to  be  called  thy  fon.  If  thou, 
"  Lord,  IhouldH  mark  iniquity,  O  Lord,  who  could 
"  ftand  !  But  with  thee  there  is  forgivenefs,  and  plen- 
*'  teous  redemption."  Gratitude  to  God  for  his  un- 
fpeakable  gift,  to  Emmanuel,  God  with  us,  for  his 
unparalleled  friendfhip,  and  love  to  your  own  fouls 
perfuade  to  prefent  yourfelves  to  God,  as  thofe  who 
are  alive  from  the  dead. 

A  mere  bodily  fervice  is  but  to  offer  the  blind  and 
lame  for  facrifice  :  It  is  to  treat  God  with  fuch  contempt 
as  you  would  not  prefume  to  offer  to  an  earthly  fupe- 
rior.  He  requireth  a  fpiritual  worftiip.  "  Be  not  de- 
*'  ceived :  God  is  not  mocked.'*  Commit  your  fouls 
to  him.  If  the  blood  of  Chrift  hath  cleanfed  you  from 
the  guilt  of  fin,  the  eternal  Spirit  hath  "  purged  your 
''  confcience  from  dead  works,  to  ferve  the  living 
*^  God.  If  ye  be  rifen  with  Chrift,  feek  thofe  things 
*'  which  are  above,  where  Chrift  is  at  the  right  hand 
"  of  God.''  Thofe  who  thus  yield  themfelves  to  God, 
are  no  more  "  the  fervants  of  fin  unto  death,  but  of 
"  obedience  unto  righteoufnefs."  Their  "  life  is  hid 
"  with  Chrift  in  God."  Such  is  the  gofpel  motive  to 
yield  yourfelves  to  God. 

I  am  folicitous  to  imprefs  on  the  minds  of  our  youth, 
that  an  explicit  dedication  of  themfelves  to  God  thro* 
Chrift  is  their  higheft  duty, founded  on  redeeming  love. 
By  this  felf-dedication,  you  will  underftand  me  to 
mean,  firft  of  all,  a  perfonal,  folemn  confecration  of 
yourfelves  in  fecret,  entering  into  the  covenant  and 
oath  of  God.  He  hath  commanded  you  to  enter  your 
clofet  for  this  purpofe.  And  if  you  do  it  in  ftncerity 
of  foul,  he  will  accept  fuch  dedication,  and  pardon 
the  imperfection  with  which  it  is  made.  May  I  not 
ail^,  if  this  is  done  in  fecret,  in  the  integrity  of  your 
heart,  why  are  you  backward  to  make  the  like  dedi- 
cation in  the  affembly  of  his  faints  ?  The  Saviour 
exprefsly  requireth,  that  we  confefs  him  before  meu'^-^ 


SELF-DEDICATION.  123 

that  we  remember  him  in  the  ordinance  of  the  fup- 
per — that  we  there  unite  with  his  friends  to  fliew  forth 
his  death.  Will  you  undertake  to  fliew,  that  this  his 
command  is  not  binding  on  you,  becaufe  you  are  in 
your  youth  ?  It  extends  to  all  who  are  capable  of  un- 
derftanding  the  nature  and  delign  of  the  Lord's  fup- 
per.  And  can  you  be  fatisfied,  that  you  have  really 
yielded  yourfelves  to  God,  while  you  decline  joining 
yourfelves  to  his  vifible  church  ? — while  you  refufe  the 
invitation  given  you  to  the  gofpel  feaft  ?  while  you  fay 
by  your  practice,  time  after  time,  "  I  pray  thee  have 
"  me  excufed  ?"  You  would  be  excufed  from  remem- 
bering your  greateft  friend,  and  the  greateft  friend  of 
the  whole  human  race.  Is  this  your  gratitude  to  him 
who  fhed  his  precious  blood  for  your  falvation  from 
fin  and  hell  ? 

Or  if  you  fay,  that  you  can  remember  him,  with- 
out coming  to  his  table,  this  is  faying,  in  other  words, 
that  you  are  more  competent  to  judge  than  he,  how 
he  fliall  be  remembered.  Doth  this  confift  with  the 
reverence,  gratitude  and  duty  which  you  owe  him  ? 
He  bids  you  do  no  great  thing,  when  he  faith.  Come 
to  my  table,  to  eat  of  that  bread,  which  is  the  com- 
munion of  my  body  given  for  you  ;  and  to  drink  of 
that  cup,  which  is  the  communion  oif  my  blood,  fhed 
for  the  remillion  of  your  fms.  Would  you  withhold 
from  the  Son  of  the  BleiTed,  the  friend  of  iinners,  fo 
eafy  and  fmall  a  teftimony  of  your  refped:  and  grati- 
tude ?  Were  you  in  any  meafure  feniible  how  much 
you  are  indebted  for  the  depth  and  height,  length  and 
breadth  of  the  love  of  Chrift,  could  you  deny  him  a 
return  fo  fit  as  this  memorial,  the  pledge  of  the  high- 
efi:  pofiible  friendftiip  ? 

Would  you  abridge  yourfelves  of  the  privilege  of 
commemorating  fo  precious  a  friend  in  the  manner  he 
hath  direded  ?  Would  you  decline  any  thing  in  your 
power,  that  may  contribute  to  preferve  and  fpread 
the  favor  of  his  nam^  and  religion  ?  Would  you  pofl;^ 


124  SELF-DEDICATION. 

pone  a  fervice  fo  fit,  improving  and  ufeful  ?  It  become^ 
you  to  fulfil  all  righteoufnefs.  And  if  fo,  can  you  give 
a  reafon  for  declining  this  duty  for  the  prefent  ?  Can 
you  too  foon  teftify  your  faith  and  love,  by  Ihewing 
forth  his  death,  with  his  church  ? — too  foon  declare 
your  choice  of  him  for  your  Saviour  ? 

Again,  Does  your  delay  to  w^itnefs  the  good  confef- 
fion  proceed  from  a  concern  and  endeavors  to  be  bet- 
ter prepared  to  come  to  the  table  ?  or  is  it  rather  owing 
to  indifference  and  levity  ?  If  you  wifli  the  advance- 
ment of  the  kingdom  of  our  Lord,  caft  in  your  lot  with 
thofe  who  commemorate  his  bloody  paflion.  Were  it 
a  matter  of  fmall  or  no  confequence  whether  this  me- 
morial be  attended — were  the  fervice  needlefs  or  un- 
reafonable,  certainly  Chrift,  the  wifdom  of  God, 
would  not  have  inftituted  it.  If  any  of  his  difciples 
require  other  terms  of  communion  than  the  apoftles, 
under  the  infpiration  of  the  Holy  Ghofl:,  required, 
their  inventions  in  Chrifi:ian  worftiip  may  cut  off  from 
the  church  worthy  members,  or  prevent  fuch  from  en- 
tering into  it.     But  your  lot  is  not  caft  among  fuch. 

"  The  righteoufnefs  of  faith  fpeaketh  on  this  wife  : 
"  Confefs  with  thy  mouth  the  Lord  Jefus,  and  believe 
''  in  thine  heart  that  God  hath  raifed  him  from  the 
"  dead.  God  hath  highly  exalted  him,  that  every 
''  tongue  may  confefs  him  Lord.''  Is  it  your  duty  to 
believe  with  the  heart  unto  righteoufnefs  ?  It  is  no  lefs 
your  duty  to  make  a  Chriftian  profeffion.  The  apoftle 
has  connected  thefe  two.  Is  Jefus  Chrift  Lord  ?  Then 
they  who  confefs  him  to  be  fo,  fay  well.  He  hath  faid, 
that  thofe  who  are  not  with  him  are  againft  him. 
Why  are  they  not  profeffedly  on  the  Lord's  fide  ?  why 
are  they  not  ready  to  give  a  reafon  of  the  hope  that  i.>> 
in  them  ?  Is  it  that  they  love  the  praife  of  man  more 
than  that  of  God  ?  Or  is  it  that  they  fear  what  man 
can  do  unto  them  ?  How  then  do  they  love  the  Lord 
Jefus  in  fincerity  ?  "  He  that  loveth  father  or  mother. 


SELF-DEDICATION,  125 

5^  fon  or  daughter,  more  than  me  Is  not  worthy  of 
f^  me."  According  to  our  Lord's  declaration,  not  to 
confefs  him  is  equivalent  to  denying  him. 

Paul  directed  Titus  to  exhort  the  young  to  hefober- 
minded.  Does  not  Chriftian  fobriety  involve  a  Chrif- 
tian  profeffion  ?  He  mentions  fome  who  were  in  Chrijl 
before  him.  It  is  therefore  commendable  to  be  early 
in  Chrift — to  be  fo  in  profeffion  and  in  heart. 

The  extenfion,  yea,  even  the  exiftence,  of  Chriftian- 
ity  depends  on  the  obfervation  of  the  Lord's  day,  the 
ftated  affemblies  of  Chriftians  and  celebration  of  the 
facraments.  The  holy  communion,  while  it  upholds 
the  remembrance  of  Chrift,  and  is  a  public  invitation 
to  obfervers  to  come  into  his  church,  contributes  alfo 
to  the  improvement  of  communicants.  They  take 
fweet  counfel  together  :  They  hold  f aft  their  prof ffion^  and 
confider  one  another  to  provoke  unto  love  and  good  works. 
To  decline  this  profeffion  is  to  contribute  to  the  extir- 
pation of  Chriftianity.  Is  Chrift  Lord  and  head  of 
the  church  ?  Hath  he  left  with  it  a  folemn  rite  to 
commemorate  his  love  in  giving  himfelf  for  it  ?  And 
fhall  any,  who  admit  his  divine  miffion,  refufe  to  re- 
cord his  dying  love  ?  Shall  they  treat  his  command 
to  record  it  as  doubtful,  unimportant  or  grievous  ? 

What  can  more  conduce  to  the  mortification  of  fin, 
and  yielding  ourfelves  to  God  as  alive  from  the  dead, 
than  the  exhibition  of  Chrift  in  the  facred  fupper  ? — 
made  a  curfe  fcf  us  to  deftroy  fin  ?  This  exhibition  of 
our  periftiingftate,  and  of  our  ranfom  by  the  crucifix- 
ion of  THE  Lord  of  glory,  is  calculated  to  inflame 
our  indignation  and  our  love — our  indignation  againft 
the  caufe  of  his  fufferings  ;  and  our  love  to  that  won- 
derful pcrfon  who  laid  down  his  life  to  fave  our  fouls. 
Look  to  him  through  the  medium  of  this  ordinance, 
and  weep  for  yourfelves,  for  your  fins.  But  for  his 
crofs,  thefe  had  funk  you  in  remedilefs  perdition. — 
Look  to  him  through  this  memorial  of  infinite  obiiga- 
|:ion,  and  arm  yourfelves  with  the  fanae  mind  j  take 


126  SELF-DEDICATION. 

up  your  crofs,  and  follow  him — die  to  fin — be  cruci- 
fied to  the  world — prefent  yourfelves  to  God,  as  alive 
from  the  dead. 

Do  not  treat  with  carelefs  indifference  the  invitation 
to  the  communion.  "  The  Spirit  and  the  bride  fay^ 
"  Come.  And  let  him  that  heareth  fay,  Come.  And 
"  let  him  that  is  athirft  come.  And  whofoever  will 
*'  let  him  come,  and  take  the  waters  of  life  freely.*' 
Come  to  the  table  of  the  Lord,  ye  who  in  your  infan- 
cy were  baptized  into  Chrift.  Come  and  recognize 
the  vows  then  made  in  your  behalf.  Do  not  practi- 
cally renounce  them,  by  declining  to  take  them  on 
yourfelves,  now  that  you  are  capable  of  fuch  a  tranf- 
adlion.  As  children  of  pious  vows,  dedicate  your- 
felves, deliberately  and  unfeignedly,  to  the  Father, 
Son  and  Spirit.  Shew  that  you  know  the  value  of 
the  bleffings  of  the  new  covenant — that  you  feel  the 
conftraints  of  the  love  of  Chrift,  and  your  obligations 
to  walk  in  his  commandments  and  ordinances.  Con- 
fefs?the  juft  claim,  which  the  former  of  your  bodies 
^nd  Father  of  your  fpirits  hath  to  your  foul  and  body, 
by  avouching  him  to  be  your  God.  He  brought  you 
from  nothing  into  being.  To  his  mercy  you  are  in- 
debted that  you  are  not  funk  into  a  ftate  worfe  than 
non-exiftence.  Confefs  the  juft  claim  of  the  Lord 
who  bought  you ;  and,  with  Thomas,  worfhip  him. 
My  Lord^  and  my  God.  Be  not  afhamed  to  appear 
among  the  friends  of  the  crofs.  "  Scarcely  for  a  right- 
"  eous  man  will  one  die  ;  yet  peradventure  for  a  good 
"  man  fome  would  even  dare  to  die."  But  this  is  the 
commendation  of  the  love  of  God  and  our  Saviour, 
that  Chrift  died  for  the  ungodly.  Fix  your  minds  on 
this  love  :  It  fhews  the  value  of  the  foul.  The  world 
would  be  lofs  in  exchange  for  it.  By  this  love  we 
befeech  you  to  confecrate  to  God  and  the  Redeemer 
your  precious  fouls — to  make  tliis  confecration  in  the 
prefence  of  his  faints.  Let  them  fee,  and  let  the 
world  fee,  that  Chrift  is  exceeding  precious  in  your 


SELF-DEDICATION.  127 

elleem — that  you  account  all  things  lofs  for  him — that 
you  feel,  in  a  meafure,  the  affection  which  the  apoftle 
expreffed  thus  :  "  I  am  crucified  with  Chrift  :  Never- 
"  thelefs  I  live  ;  yet  not  I,  but  Chrift  liveth  in  me ; 
*'  and  the  Ufe  which  I  now  live  in  the  flefh,  I  live  by 
"  the  faith  of  the  Son  of  God,  who  loved  me,  and 
*'  gave  himfelf  for  me." 

My  young  brethren,  you  cannot  but  obferve,  that 
the  number,  who,  in  middle  life,  or  in  its  decline, 
make  the  Chriftian  profeflion,  is  fmall.  Often  have 
they  been  invited,  and  refufed  the  invitation.  Tho* 
the  invitation  is  continued  to  them,  as  well  as  to 
younger  life,  I  have  yet  chofen  more  particularly  to  ad- 
drefs  the  latter  to-day.  I  would  take  occaiion  to  re- 
mind you,  that  the  chief  hope  we  have  of  attention  to 
the  gofpel  invitation  is  from  the  riling  generation. — 
Nor  can  thefe  imagine,  that  if  they  delay  an  explicit 
profeflion  from  one  communion  to  another,  and 
from  one  year  to  another,  that  they  fliall  be  more 
inclined  and  prepared  to  make  it,  than  many  o- 
thers,  whom  they  obferve  to  be  unconcerned  about 
it,  though  they  have  reached,  and  fome  of  them 
pafled  the  meridian  of  Hfe.  Would  to  God  that  fuck 
iiad  fet  an  example  worthy  of  the  im.itation  of  the 
young.  Over  the  laft,  cuftom,  fafliion,  have  great  in- 
fluence. Cuftom  and  fafliion  declare  againft  the  felf> 
dedication  to  which  we  would  perfuade  the  youth. 

Do  we  then  encourage  and  recommend  hypocrify 
and  affectation  ?  This  indeed  we  fliould  do,  provided 
there  is  no  faith  and  flncerity  on  earth,  and  never  will 
be.  But  if  they  may  be  found,  fliall  we  not  exhort 
the  youth  to  be  emulous  of  them  ?  If  we  may  not 
hope  for  thefe  qualities  from  them,  where  may  they 
be  expe6led  ?  Real  faith  and  flncerity  may  be  profeffcd 
as  weU  as  pofjeffed.  Good  things  may  be  brought  forth 
from  the  good  treafure  of  an  heart  warmed  with  the 
love  of  Chrift. 

The  rod  of  God  has  again  been  on  this  place  in  pre- 
vailing flcknefs.     The  malignity  and  mortality  have 


128'  self-dedication; 

iiot  now  been  fo  great  as  in  fome  Ij^e  years.  But  tHe 
deaths  have  already  been  double  ta  what  is  ufual  in 
one  year,  though  but  three  quarters  of  this  year  have 
elapfed.  Such  vilitations,  as  we  experienced  fome 
years  ago,  and  again  experience,  have  been  fent  to  ac- 
complilh  a  reformation,  a  revival  of  the  work  of  God. 
I  refer  it  to  my  hearers,  whether  fuch  has  been  their 
effed:— whether  an  increaiing  negleci;  of  the  fabbath 
and  public  worfhip  and  ordinances,  increafmg  diffipa- 
tion  and  immorality,  are  not  apparent.  With  accef- 
iions  to  our  population,  commerce  and  wealth,  and 
other  improvements,  have  we  not  declined,  rather  than 
improved,  in  vital  piety  and  good  morals  ?  If  fo,  there 
is  more  abundant  occafion  to  advife,  exhort  and  warn 
the  generation  who  are  coming  forward — to  call  upon 
them  to  dedicate  thernfelves  to  God  and  their  Re- 
deemer, vAth  a  willing  mind,  not  by  conilraint  ;  de- 
liberately, as  thofe  who  havey^t  down  a?id  cou?ited  the 
cojl ;  unfeignedly,  as  mindful  of  the  command.  My 
foHj  give  ?ne  thine  heart.  Make  this  dedication  in  the 
prefence  of  all  God's  people.  Renew  from  day  to  day 
your  refolutions  to  live  to  him.  Befeech  him  to  con-, 
firm  and  flrengthen  in  you  fach  pious  purpdfes  and 
engagements.  By  reminding  yourfelves,  from  day  to 
day,  of  the  debt  of  gratitude  which  you  owe  for  re- 
demption, by  the  daily  devotion  of  the  clofet,  you 
may,  through  divine  influence,  feel  your  hearts  warm- 
ed with  fuch  religious  impreilions  and  affeclions  as 
may  influence  to  a  circumfpeci;  walk,  a  faithful  im- 
provement of  your  time  and  advantages,  a  profitable 
attendance  on  the  worihip  and  ordinances  of  the  fanc- 
tuary. 

Though  religion  is  often  profelled  from  very  un- 
worthy views,  let  it  not  be  thought  that  it  cannot  be, 
and  never  is,  profelled  from  upright  views.  Becaufe 
many  deny  the  power  of  godlinefs,  who  yet  keep  up 
the  form,  let  it  not  be  fuppofed  that  there  is  no  fucli 
thinar  as  \ital  pictv.     Neither  let  it  be  faid,  that  the 


SELF-DEDICATION.  129 

fpirit  of  religion  can  be  maintained  and  advanced 
without  any  external  profellion,  rites  or  ordinances-. 
While  we  dwell  in  flelh,  we  need  external  fymbols, 
and  external  worfliip.  The  perfed:ed  fpirit s  of  the  juft 
have  no  occalion  for  ordinances.  Prefent  with  the 
Lord,  purified  from  fenfe  and  fin,  they  fi:and  in  no 
need  of  a  memorial  of  him. 

Lord,  revive  thy  work.  The  ways  of  Zion  mourn, 
becaufe  few  come  to  her  folemn  feafts.  Pour  out  thy 
Spirit  upon  the  youth  of  this  fociety ;  that  one  and 
another  may  fet  their  faces  toward  Zion,  and  fubfcribe 
with  their  hand  to  the  Lord.  It  will  be  a  pleafing  re- 
flection, in  years  to  come,  fhould  they  be  able  to  make 
the  folemn  appeal,  0  Lord  God^  thou  art  my  hope^  my 
truji  from  my  youth.  The  privilege  of  thofe  youths 
who  yield  themfelves  to  God  as  alive  from  the  dead, 
may  be  efl:imated  from  the  words  of  our  apofl:le. 
Being  made  free  from  fin^  and  become  fervants  to  Gody 
ye  have  your  fruit  unto  holinefs^  and  the  end  everlajiing 
life.  Whether  they  live^  they  live  unto  the  Lord ;  and 
whether  they  die^  they  die  unto  the  Lord :  Whether  they 
live  therefore^  or  die^  they  are  the  Lord's. 


17 


SERMON    IX. 

PRAYER. 


EPHESIANS,  vi.   i8. 
PRAYIMG  ALWAYS  WITH  ALL  PLAYER 

..<..<..<..4..<Q.^g>Q>..>..>.>->.. 

X  HE  context  and  other  fcriptures  reprefent  the 
Chriftian  life  as  a  warfare.  The  foes  are  enumerated 
at  the  1 2th,  verfe,  and  the  arms  in  the  verfes  fucceed- 
ing.  Thefe  arms,  or  weapons,  are  called  the  armour  of 
God^  of  which  prayer  is  a  part.  Praying  always  with 
all  prayer.  Every  part  of  the  Chriftian  armour  is  elTen- 
tial. 

The  exhortation  of  the  text  doubtlefs  comprehends 
focial  worfhip  as  well  as  perfonal — family  and  public 
prayer  as  well  as  fecret  devotion.  But  I  would  call 
your  prefent  attention  to  perfonal  prayer.  This  is  of 
two  kinds  ;  viz.  that  of  the  clofet^  and  inental  or  ejac- 
ulatory  prayer.  We  will  give  each  of  thefe  a  diftind 
confideration.  It  may  be  proper  to  introduce  the  dif- 
cuffion  with  a  few  obfervations  on  the  general  fubjed:. 

Prayer  is  an  acknowledgment  of  the  infinite  perfec- 
tions of  God,  of  our  own  infufficiency  and  abfolute 
dependence.  Were  we  felf-fufficient,  prayer  would 
be  unneceflary.  Were  not  God  all-fufficient  and  im- 
mutable, it  would  be  ufelefs.  To  maintain  prayer  is 
to  confefs  that  we  are  dependent  and  unworthy ;  to 
profefs  our  faith  in  God  as  wife,  powerful,  good  and 
merciful.  To  negled  prayer  is  practically  to  fay,  that 
man  is  independent ;  or  that  God  doth  not  know  our 
wants,  or  is  unable  or  unwilling  to  do  for  us. 


132  prayer:. 

Were  there  really  no  objed,  to  whom  we  might  re- 
pair, or  whom  we  might  make  our  confidence,  we 
ihould  unavoidably  frame  one  to  ourfelves.  Mankind, 
prompted  by  nature  or  neceflity,  manifeft,  in  various 
ways,  a  feeling  of  their  own  indigence — fome  by  im- 
patience, or  by  recourfe  to  external  objeds — fome  by 
the  invocation  of  idols- — fome  by  addreffing  the  hearer 
of  prayer.  All  nations  have  confented  in  the  acknow- 
ledgment  of  a  God.  Idolatry  is  a  proof  of  this.  Ob- 
ferve  the  zeal  of  the  pagans  for  their  fuperftition. 
"  Hath  a  nation  changed  their  gods,  which  are  yet  no 
"  gods  !''  Chriftianity  hath  revealed  the  only  living  and 
true  God,  that  we  might  be  kept  from  idols.  Chrift 
hath  abolifhed  deathj  and  brought  immortality  to  lights 
Through  him,  as  the  only  Mediator,  "  we  have  accefs, 
"  by  one  Spirit,  unto  the  Father.^'  We  may  "  come 
"  boldly,  that  we  may  obtain  mercy,  and  grace  to 
"  help."  Are  we,  notwithftanding,  at  a  lofs  whethef 
this  is  a  reafonable  fervice — a  privilege  ?  whether  it  is 
incumbent  on  us  to  exprefs  before  God  a  fenfe  of  our 
dependence,  our  unworthinefs  ?  whether  the  gifts  of 
nature  and  providence,  and  the  fuperior  gifts  of  grace, 
call  for  our  explicit  thanks  ?  We  feel  our  own  poverty 
and  mifery.  Is  it  yet  a  queflion,  whether  it  behoves 
us  to  apply  to  him  "  who  is  able  to  do  for  us  ex- 
*'  ceeding  abundantly  above  all  we  alk  or  think  ?" 
who,  in  his  fuperabounding  grace,  hath  made  fuH 
proviiion  for  all  the  neceillties  of  our  fallen  nature  ? 
Barbarous  nations,  in  acknowledging  a  fuperior  pow- 
er, condemn  many  in  poliihed  nations,  who  practical- 
ly declare,  that  there  is  no  God  who  governeth  the 
world,  aiid  weigheth  the  adions  of  men. 

We  proceed  to  apply  thefe  general  remarks,  firft, 
to  the  devotion  of  the  clofet. 

The  public  offices  of  religion  are  not  more  necefTary 
to  the  public  weal — family  devotion  is  not  more  im- 
portant to  thefe  fmaller  focieties,  than  fecret  prayer  is  to 
individuals.     The  laft  is  founded  in  the  fame  general 


•PRAYER.  as  J 

teafons  as  each  of  the  former.  Individuals  have  con- 
cerns appropriate  to  their  own  ftate  and  charadler, 
proper  to  be  mentioned  only  before  him  who  knoweth 
the  fecret  groanings  of  the  foul.  It  is  fit  that  ihey 
fhould  pour  out  their  hearts  before  him.  The  breath 
in  your  noftrils  is  his.  Acknowledge  him  at  all  times^ 
in  all  things,  as  long  as  his  breath  is  in  you.  Obferve 
regular  feafons  of  retirement  for  converfe  with  him^, 
for  felf-communion.  Your  fecret  fms  are  in  the  light 
of  his  countenance.  Confefs  them  before  him  in 
whofe  fight  they  have  been  committed— with  whom 
you  have  to  do.  Your  wants,  outward  and  fpiritual — 
your  temptations,  dangers  and  diflrefTes,  are  various 
and  conflant.  Seek  fupplies  and  fuccour  from  him  who 
knows  them  all,  and  hath  sU  fulnefs.  Let  a  man  wor- 
fhip  with  the  greatefl  apparent  devotion  in  his  family 
and  in  public,  if  he  yet  neglects  fecret  devotion,  there 
is  reafon  to  fufped:,  that  his  family  and  public  worfhip 
proceed  not  from  a  pious  principle.  Secret  prayer 
may  indeed  he  attended  merely  from  the  compullion 
of  confcience.  A  formal  difcharge  of  it  fhould  fatif- 
fy  no  one.  It  fhould  proceed  from  the  abundance  of 
an  heart  impreffed  v/ith  a  fenfe  of  its  condition,  and 
of  the  perfections  and  mercies  of  God. 

The  fcriptures  fupply  matter  adapted  to  every  occa- 
fion,  to  perfons  of  every  defcription  and  character, 
and  to  all  circumftances.  The  fpirit  of  prayer  is  the 
principal  thing  in  the  view  of  God  who  is  a  Spirit, 
nnd  requireth  that  we  worfhip  him  in  fpirit. 

Such  as  find  their  devout  affections  moft  excited, 
and  in  the  beft  exereife,  by  means  of  a  ftated  form, 
would  do  well  to  ufe  it.  But  the  beft  form  may  be 
varied  from  to  advantage,  on  fome  occafions  and  emer- 
gencies. A  prefent  fenfe  of  our  own  neceflities  will 
dictate  feafonable,  pertinent  exprefhons — more  exprefl- 
ive  language,  perhaps,  than  any  ftudied  form- — efpe- 
ciaUy  if  the  language  of  fcripture  has  become  familiar 
by  frequent  reading  and  meditation. 


124f  PRAYER. 

The  ftated  devotion  of  the  clofet  conduces  to  make 
God  habitually  prefent  to  the  mind.  Pious  affedions 
are  cherilhed  by  this  means,  fo  that  you  will  endure 
as  feeing  him  who  is  inviUble.  May  it  not  prove  a 
prefervative  from  fin,  and  ftimulus  to  duty  ?  May  you 
not  hence  acquire  the  government  of  your  paffions  ? 
the  government  of  your  thoughts  ?  May  you  not  be 
hence  led  to  pay  much  attention  to  your  inward  prin- 
ciples and  afFedions  ?  No  profpedl  of  concealment  from 
the  world  may  then  prevail  over  you  to  fin  againft 
God.  Every  enticement  may  be  immediately  and 
firmly  withftood.  The  firft  motions  of  luft  and  paf- 
iion  may  be  ftifled.  Aware  of  your  own  weaknefs, 
you  may,  by  daily,  fervent  prayer  to  him  who  feeth 
in  fecret,  call  in  Almighty  grace  to  your  aid ;  and  in 
your  own  experience  find  that  fcripture  verified ; 
*■•  God  is  faithful,  who  will  not  fufFer  you  to  be  tempt- 
"  ed  above  that  ye  are  able  ;  but  will,  with  every 
"  temptation,  make  a  way  to  efcape,  that  ye  may  be 
*"'  able  to  bear  it."  Calling  to  mind  and  acknowledg- 
ing  in  his  prefence,  from  day  to  day,  his  manifold 
mercies  to  your  body  and  foul,  may  you  not  be  hn- 
prefiTed  with  gratitude,  which  will  conftrain  to  returns 
of  obedience  ?  May  you  not  feel  your  obligations  for 
the  means,  influences  and  reflraints  of  grace  ?  for  the 
long-fuffering  of  God  ?  for  prefervation  from,  or  fuc- 
cour  in,  dangerous  fnares  ?  If,  through  remiflnefs  and 
carelefrnc-rs,  you  have  been  overcome  by  fome  great 
temptation,  may  not  the  early  recolledion  and  con- 
feflion  of  it  in  your  retirement,  be  accompanied  v/ith 
like  bitter  compunction  as  that  of  Peter  after  his  fall, 
when  fmitten  by  the  piercing  eye  of  his  Lord  ?  If  a 
care  of  this  duty  of  fecret  prayer  may  conduce  to  pre- 
ferve  or  recover  from  fin- — may  excite  to  an  unreferv- 
cd  and  perfevering  obedience,  is  it  not  highly  impor- 
tant that  you  make  confcience  of  the  duty  ?  Can  you, 
in  the  omiffion  of  it,  keep  a  confcience  void  of  offence" 
toward  God  ?  Is  not  a  good  confcience  toward  God 


l^RAYER.  IS5 

the  principal  iburce  of  a  confcience  void  of  offence 
toward  men  ?  Prayer  is  a  reftraint  from  fm.  By  fin- 
ning you  caft  off  fear,  and  will  reflrain  prayer. 

Further,  prayer  conduces  to  beget,  improve  and  fix 
the  good  difpofitions  prayed  for — -to  affimilate  you 
to  the  fupreme  objed  to  whom  it  is  addreffed.  Herein 
a  devout  foul  has  communion  with  the  Father,  Son 
and  Spirit.  Prayer,  offered  in  faith,  afcends  as  pure 
incenfe,  through  the  Inter ceffor  and  Advocate  for  fin- 
ners.  God  hath  made  fpecial  manifeflations  of  him- 
felf,  at  the  feafons  confecrated  to  devotion.  When 
Job  prayed,  he  could  fay,  "  Isow  mine  eye  feeth  thee." 
When  Daniel  prayed,  "  the  angel  Gabriel  touched 
*'  him,  and  faid,  O  man  greatly  beloved  ?"  Cornelius 
was  praying,  when  an  angel  affured  him,  that  his 
prayer  was  heard. 

Do  you  objed:,  "  I  know  not  how  to  pray  ?"  Have 
you  ever  attempted  ?  The  vilefi;  finner,  who  feldom 
mentions  the  name  of  God,  except  profanely,  can  pray 
earneflly  when  in  extreme  diftrefs  or  danger.  The 
meaneft  beggar,  foHciting  alms,  is  eloquent  in  his  ex- 
preflions.  A  readinefs  and  delight  in  prayer  proceed 
from  a  due  fenfe  of  our  neceflities.  Draw  nigh  to  God^ 
and  he  will  draw  nigh  to  you.  He  encourageth  allfiejh 
to  come  to  him. 

Do  you  object  want  of  time  ?  When  you  have  the 
moft  bufinefs  on  hand,  you  allow  time  for  the  refrefli- 
ment  of  animal  nature.  Why  not  allow  time  to  pray 
and  give  thanks  for  it  ?  You  will  "  not  be  heard  for 
"  much  fpeaking.  Let  your  words  be  few  ;  for  God 
"  is  in  heaven,  and  you  upon  earth."  If  regular  fea- 
fons for  prayer  were  fixed,  there  would  be  no  occafion 
to  plead  the  want  of  time.  No  preffure  of  v/orldly 
bufinefs  would  be  pleaded.  Was  laudable  bufinefs  ev- 
er impeded,  by  man's  committing  himfelf  and  his 
work  to  God  ?  In  this  way  he  purfues  the  bufinefs  of 
his  common  calling  dehberately  and  difcretely,  does 
every  bufinefs  in  feafon,  and  infcribes  on  all,  holiness 


T36  PRAYER. 

TO  THE  Lord,  Should  you  negled  to  acknowledge 
your  dependence  on,  and  obligations  to,  a  diftinguifli- 
ed  human  benefactor,  it  would  argue  a  bafe  temper. 
But  the  obligations  and  dependence  in  this  cafe  may 
not  be  compared  with  what  you  owe  to  God,  in  whom 
you  live  and  move,  and  from  whom  cometh  ev- 
ery good  and  perfect  gift.  Yet  this  Benefactor  you 
forget.  You  find  time  every  day,  perhaps,  for  amufe- 
ments  foreign  to  the  bufinefs  of  your  particular  call- 
ing. Have  you  yet  no  time  to  call  upon  God  ?  Do 
you  not  fo  much  as  enquire.  What  fliall  I  render  to 
the  Lord  for  all  his  benelits  ? 

The  humble  heart  is  his  temple,  wherefoever  the 
^crifice  h  offered.  If,  in  any  fituation  or  circumftan- 
ces,  no  place  of  retirement  can  be  found,  the  devout 
afpirations  of  the  heart,  its  ardent  wiflies,  will  afcend 
to  the  throne  of  that  God,  who  is  witnefs  to  the 
groanings  which  cannot  be  uttered.  It  is  to  be  obferved, 
that  tliey  who  are  intent  on  fin,  find  no  difiiculty  in 
regard  to  fome  retired  place  for  the  purpofe.  Were 
the>  alike  intent  on  praying  in  fecret,  they  might  gen- 
erally  with  as  much  eafe  find  a  proper  place. 

Prayer  cannot  alter  God ;  but  it  altereth  the  crea- 
ture, proving  that  he  is  fenfible  of  his  wants,  and  from 
whom  the  fupply  of  them  mufl  come.  It  is  a  need- 
ful evidence  of  that  temper^  which  is  the  requifite 
qiialifi cation  for  the  defcent  of  God's  bleffings  upon 
usv  He  will  be  enquired  of.  On  what  eafier  terms 
than  afking  can  we  defire  the  things  we  need  ?  It  is  a 
good  reafon  for  maintaining  the  devotion  of  the  clofet, 
tdiat  he  who  feet  h  in  fecret^  will  reward  openly. 

The  other  branch  of  perfonal  devotion,  to  which  I 
would  call  your  attention,  is  mental  or  ejaculatory  prayer. 

This  is  an  effufion  of  the  heart  in  petition,  peni- 
tence, praife,  thankfgiving,  fupplication  or  interceffion, 
according  to  the  circumftances  or  exigencies  of  the 
moment.     It  is  a  fervent  addrefs  to  God,  in  fome 


^RA^EI^.  137 

toncife  acknowledgment  of  his  wifdom  and  holinefs, 
power,  goodnefs  and  faithfulnefs. 

This  kind  of  prayer  may,  or  may  not,  be  expreffed 
in  words,  as  the  dccafion  may  be*  It  is  fairly  com- 
prehended in  various  general  precepts,  and  comes  re- 
commended by  various  examples,  in  the  facred  oracles. 
We  are  inftruAed  to  fet  the  Lord  always  before  us,  and 
pour  out  our  hearts  before  him  at  all  times- — ^to  pray  al- 
ways with  all  prayer — in  every  thing  by  prayer  and  fup- 
plication  with  thankfgiving  to  make  known  our  requejis  un^ 
to  God — to  blefs  him  at  all  times,  Poffeffihg  the  fpirit 
of  prayer,  we  fhall  not  neglect  the  regularly  returning 
feafons  of  worihip  in  the  fanduary,  the  family  or  clo- 
fet.  Shall  we  not  alfo  continue  injiant  in  prayer  out  of 
feafon  as  well  as  in  feafon  ?  Juft  and  needful  occafions 
for  it  frequently  occur  in  our  own  ftate  and  charader, 
and  in  the  ftate  and  chara6ter  of  our  connections. — - 
Our  eyes  and  our  hearts  fhould  be  often  lifted  up, 
amidft  the  buiinefs  and  viciffitudes  of  life,  to  that 
Being  who  fiUeth  immeniity,  who  worketh  all  in  all, 
who  is  the  fovereign  difpenfer  of  good  and  evil.— 
Thofe  petitions,  which  are  didated  by  a  prefent  feel-i 
ing  of  our  neceffities  or  obligations,  exprefs  lively 
faith  in  the  perfections  and  government  of  God— a 
deep  fenfe  of  dependence — real  and  earneft  defires  to 
engage  his  direction  and  aid,  as  our  exigencies  may  re- 
quire ;  to  obtain  his  light,  help  and  comfort. 

Have  your  hearts  never  glowed  with  gratitude  on 
the  firft  reception  of  fome  diftinguifhed  mercy  ?  re- 
covery from  threatning  ficknefs,  for  inftance,  or  fome 
furprifing  efcape  from  the  jaws  of  death  ?  Have  you 
not  felt  a  peculiar  tendernefs  in  the  moment  of  fome 
fignal  misfortune,  or  in  the  day  of  grief,  or  of  impending 
danger  ?  Have  you  not  felt  inward  fhame  and  contri- 
tion in  the  time  of  fin,  or  alarming  apprehenfions  un- 
der the  preflure  of  temptation  ?  And  have  you  not, 
in  fuch  a  fituation,  poured  out  your  foul  unto  God  ? 
either  in  praife  and  thanks,  or  in  humble  confeffion, 

18 


PRAYER. 


and  fervent  prayer  for  pardon,  or  in  requeft  for  grace, 
or  to  be  extricated  from  calamity. 

Affliction  may  indeed  for  the  prefent  foften  and 
humble  a  bad  man.  Or  fome  great  deliverance  may, 
at  firft,  kindle  in  him  fparks  of  gratitude.  But  is  there 
not  reafon  to  doubt  v/hether  you  have  the  fpirit  of  de- 
votion, if  you  do  not  immediately  addrefs  God  in 
mental  prayer,  as  fpecial  occurrences  may  call  for  it  ? 

This  duty  is  recommended  by  examples  in  fcrip- 
ture.  Nehemiah,  called  on  a  preffing  emergency 
to  exert  his  abilities  and  influence  for  his  nation,  com- 
mitted the  caufe  to  God  in  a  fliort  ejaculation.  So  I 
prayed  mito  the  God  of  heaven.  What  the  prayer  was 
is  not  mentioned.  But  it  mufl:  have  been  of  the  kind 
we  fpeak  of.  For  he  was  then  in  the  prefence  of  a 
prince  who  had  it  in  his  power  to  refliore  the  Jews  to 
their  former  privileges ;  and  being  aflved.  For  what 
doll  thou  make  requefl:  ?  he  tells  us,  that  between  the 
quefl:ion  and  anfwer  he  prayed- — to  this  effed  proba- 
bly; "Lord,  teach  me  what  anfwer  to  give :  Incline 
"  the  king  to  hear  my  requefl:.'*  Our  Lord,  looking 
up  into  heaven  previoully  to  the  cure  of  the  dumb  and 
deaf  man,  was  an  inftance  of  the  fame  kind  of  prayer. 
So  was  his  groaning  in  fpirit  on  the  death  of  Lazarus ; 
firfl:  at  the  houfe  of  mourning,  and  again  at  the  grave. 
(John,  xi.  33;  38;  41.)  Therefore  we  read,  that  "he 
"  lift  up  his  eyes  and  faid,  Father,  I  thank  thee,  that 
"  thou  hafl:  heard  me."  If  his  groaning  in  fpirit  were 
not  a  prayer,  why  did  he  give  thanks  for  being  heard  ? 
There  are  no  other  expreflions  which  intimate  his 
making  a  requefl:  to  his  Father  on  that  occaflon.  Every 
part  and  circumftance  of  his  life  aflbrd  an  example  of 
his  pouring  out  his  foul  in  fliort,  fervent  effuflons  of 
devotion.  Sometimes  nothing  was  exprefled  in  words. 
At  other  times  words  were  ufed  in  thefe  eflufions. 
"  Father,  fave  me  from  this  hour.  Father,  glorify  thy 
"  Son.  Father,  forgive  them.  Into  thy  hands  I  com- 
"  mend  my  fpirit." 


PRAYER.  139 

The  circumftances  which  call  for  this  kind  of  prayer 
are  too  many  and  various  to  be  enumerated — our  per- 
fonal  circumftances,  thofe  of  our  connections  and 
friends,  of  our  people,  of  the  church  and  world.  Daily 
occurrences  afford  occaiion  through  the  day  to  look  up 
to  heaven.  We  know  not  what  a  day,  an  hour  or  mo- 
ment may  bring  forth.  Our  circumftances,  or  thofe 
of  others,  may  be  greatly  changed  in  an  inftant.  Will 
you  wait  for  the  return  of  the  hour  of  prayer,  before 
you  ftir  up  any  devout  emotions  fuited  to  fuch  change 
of  circumftances  ?  Rather  lift  up  your  fouls  to  God,  in 
prayer  or  praife,  according  to  the  occafion.  If  there  is 
time  or  opportunity  only  for  the  ihorteft  ejaculation ; 
or  if  even  this  cannot  be  exprelTed  in  words,  yet  the 
fentiments  and  defires  of  the  foul  may  afcend  to  God. 

There  are  circumftances  in  which  the  fpecial  interr 
pofition  of  God  can  alone  extricate— circumftances 
which  leave  us  no  human  refource.  While  we  are 
wholly  at  eafe,  and  think  that  no  evil  or  danger  is 
nigh,  we  may,  in  an  inftant,  be  exercifed  with  tortur- 
ing pain :  Or  a  ftgnal  misfortune  may  befal  us :  Or  an 
efteemed  friend  or  relative  may  be  removed  inftantly. 
We  may  be  prefted  by  fome  ftrong  temptation ;  or 
may  be  in  a  fituation,  wherein  the  meafures  we  imme- 
diately adopt  may  be  followed  with  important  and 
lafting  effects.  Thefe  are  circumftances  which  cannot 
be  forefeen  or  provided  for.  We  are  in  a  manner  im- 
pelled to  fly  to  God  for  diredion,  ftipport  and  relief. 
Has  excruciating  bodily  pain  fuddenly  attacked  us, 
while  we  were  wholly  at  eafe  ?  Are  we  fallen,  in  a  mo- 
ment, from,  eafy  circumftances  to  indigence  ?  Does  our 
enemy  triumph  in  our  wrong  ?  Is  our  heart,  from  a 
full  tide  of  joy,  overwhelmed  with  for  row  ?  Is  our  way 
hedged  up,  fo  that  v/e  fee  not  what  courfe  to  fteer  ? 
Or  are  we  in  imminent  danger  ?  It  is  a  privilege,  in 
fituations  hke  to  the  above  mentioned,  that  the  heart 
may  be  poured  out  to  him  who  is  a  very  prefent  help  in 
trouble. 


14fO  PRAYER. 

Societies,  families,  individuals,  may,  at  an  unthought 
of  hour,  be  involved  in  the  deepeft  diftrefs.  In  fuch 
cafe,  a  juft  concern  for  perfonal  fafety,  or  the  fafety  of 
our  dependents  or  people,  will  be  expreffed  by  our 
prayer,  \yithout  delay,  to  the  Difpofer  of  events.  If- 
rael,  on  leaving  Egypt,  were  purfued  by  the  ftrength 
of  that  kingdom.  Deftrudiion  flared  them  in  the  face, 
what  way  foever  they  looked.  No  other  than  the  im- 
mediate hand  of  God  could  deliver.  Mofes,  full  of 
iaith,  faid,  "  Fear  not.  Stand  ftill,  and  ye  Ihall  fee 
*'  falvation  of  the  Lord  this  day."  Then  God  arofe, 
divided  the  fea  for  his  people  to  pafs  through,  and 
brought  it  back  upon  their  purfuers. 

They  who  jeopard  their  lives  on  the  high  places  of 
the  field,  may,  in  the  time  of  aclion,  addrefs  the  God 
of  armies  to  iliield  them.  A  foldier  may  be  devout  as 
well  as  brave.  Piety  is  the  fur  eft  bails  of  valour.  The 
mariner  in  a  tempeft  may  pray  to  him  whom  winds 
and  feas  obey,  as  Peter  beginning  to  fink,  "  Lord,  fave 
us,  we  perifli."  He  has  much  occafion  for  pious  eja- 
culation, while  "  mounting  up  to  the  heavens,  and  go- 
*'  ing  down  to  the  depths,  and  at  his  wits  end."  The 
peftilence  walketh  in  darknefs,  unknown  in  its  rife 
and  progrefs.  Does  this  rage  ?  Are  the  flain  of  the 
Lord  multiplied  ?  Do  all  faces  gather  palenefs  ?  And 
ihall  not  all  give  themfelves  to  prayer  ? 

Are  you  at  any  time  on  the  borders  of  fin,  from  the 
enticement  of  vicious  companions,  or  the  luft  of  your 
own  heart,  or  the  fudden  aflault  of  a  great  temptation? 
Pray  immediately  for  a  way  to  efcape. 

Do  fuch  embarraflments  attend  you,  that  you  are 
perplexed  to  determine  on  the  courfe  of  prudence  and 
duty  ?  A  mind  toffed  with  doubts  and  folicitude  may 
pour  out  tears  unto  God.  Looking  to  him  it  is  light- 
ened. 

Are  you  in  a  fituation  to  do  effential  fervice  to  your 
friends  or  people  ?  At  the  fame  time,  muft  your  exer- 
tions, in  the  prefent  fituation  of  their  affairs,  fubjed 


I 


PRAYER.  141 

you  to  great  felf-denial  and  hazard  ?  No  courfe  can  be 
fo  proper  as  prayer,  that  God  would  give  you  wifdom, 
ftrength  and  fortitude  to  fulfil  the  good  offices  which 
they  need  from  you. 

Befide  fpecial  mercies  or  afilidions,  which  call  for 
the  duty  we  fpeak  of,  events  of  common  and  daily  oc- 
currence call  for  it.  The  good  man  attends  to  the 
univerfal  courfe  of  providence.  Pious  thoughts  and 
wilhes  poiTefs  his  mind  in  the  houfe  and  by  the  way, 
in  whatever  bufinefs  he  is  employed,  whether  he  is  in 
company  or  alone.  His  treafure,  converfation  and 
heart  are  in  heaven.  In  every  thing  he  makes  known 
his  requefts  unto  God, 

Even  thofe  who  objed  to  external  worfliip,  yet  ad- 
mit, in  a  fenfe,  the  duty  of  ejaculatory  prayer.  They 
admit  that  dependent  creatures  ihould  cheriih  the  fpi- 
rit  of  devotion.  It  is  incumbent  upon  us  then  to  cul- 
tivate inward  fenfations  of  piety.  If  we  do  fo,  we  wor- 
ihip  God  in  the  fpirit.  Shall  we  not  then  do  his  will  ? 
Internal  devotion  is  kept  alive  by  explicit  ads  of  wor- 
Ihip.  The  latter  will  degenerate  into  empty  form,  if 
the  heart  does  not  often  afcend  in  pious  ejaculations. 
On  the  maintenance  of  this  kind  of  prayer,  the  im- 
provement, if  not  the  exiftence,  of  the  Chriftian  life 
may  much  depend. 

A  pradical  beUef  of  the  moral  perfedions  and  fu- 
perintendency  of  God,  and  of  the  truth  of  the  Chrift- 
ian religion,  is  of  the  higheft  moment.  His  unlimited 
and  unintermitting  government  in  the  natural  and 
moral  world  claims  the  attention,  reverence  and  joy 
of  heaven  and  earth.  "A  fparrow  does  not  fall  to  the 
"  ground  without"  him.  "  There  is  no  wifdom,  un^ 
"  derftanding  or  counfel  againft"  him.  He  hath  the 
hearts  of  all  in  his  hand.  His  "  eyes  run  to  and  fro 
*'  through  the  whole  earth,  that  he  may  ftiew  himfelf 
*'  ftrong  in  behalf  of  them  whofe  heart  is  upright." 
To  them  there  arifeth  light  in  the  darknefs.  Joy 
fprings  up  from  forrow.     The  things  which  may  feem 


142  PRAYER.  » 

to  be  againft  them  are  all  meant  for  good.  God  is 
their  refuge  in  affliction.  "  His  ears  are  open  to  their 
'^  prayer.  He  will  hide  them  in  his  pavilion.  They 
"  abide  under  the  fliadow  of  the  Almighty.  He  will 
"  give  grace  and  glory  :  No  good  thing  will  he  with- 
"  hold  from  them.'*  Such  a  view  of  God  and  provi- 
dence, and  the  affections  which  thefe  fentiments  are 
adapted  to  excite,  are  awakened  and  ftrengthened  by 
pious  ejaculations,  as  events  in  our  ftate,  in  that  of 
others,  or  of  our  nation,  or  of  the  church,  or  of  man- 
kind may  fuggeft.  A  ferious  fenfe  of  God  and  religion 
will  languifli,  unlefs  frequent  occaiion  is  taken,  in  the 
way  we  recommend,  to  fupply  fuel  to  it. 

If  there  is  fuch  occaiion  for  prayer  as  we  have  re- 
marked,  let  every  opportunity  for  it  be  improved.  Vi- 
lible  objeds  unite  with  native  depravity  and  the  de- 
vices of  Satan  to  call  off  the  mind  from  fpiritual,  eter- 
nal concerns.  Prayer  is  part  of  the  armour  with  which 
we  are  to  "  withfland  the  wiles  of  th^  devil,"  our  in- 
ward corruption,  and  the  corruptions  of  the  world. 
A  fenfe  of  our  infufEciency  of  ourfelves  to  think,  to 
will  or  to  do,  fhould  lead  us,  in  every  thing,  to  apply 
to  him  of  whom  is  all  our  fufficiency. 

It  is  a  mighty  encouragement  to  pray  always,  that 
*'  we  have  an  Advocate  with  the  Father,  Jefus  Chrifl 
"  the  righteous,  who  is  the  propitiation  for  the  fin  of 
"  the  whole  world." 

We  may  hope,  by  attention  to  the  duty  of  prayer, 
that  any  fpecial  circumflances  in  our  lives,  every  com- 
mon event  in  them,  every  common  buiinefs  and  action, 
m.ay  bring  glory  to  God,  and  turn  to  our  own  beft  ac- 
count. The  acknowledgment  of  God  in  all  our  ways, 
while  it  is  a  principal  mean  of  improvement  in  vital 
piety,  w^ill  greatly  contribute  to  the  true  enjoyment  of 
life.  His  bleffing  with  the  comforts  of  life  enhances 
their  value.  Thus  we  enjoy  God  and  ourfelves^ — the 
confolations,  fupports  and  hopes  of  religion,  and  our 
portion  in  this  v/orld,  be  it  more  or  lefs. 


Our  young  people  will  fufFer  the  exhortation  to  be- 
gin life  and  fpend  it  by  addreffing  humble  prayer  to 
the  God  of  their  life  and  mercies  from  day  to  day — In 
the  morning  give  yourfelves  up  to  his  direction  and  in- 
fluence through  the  bufmefs  and  temptations  of  the 
day.  At  evening  commit  yourfelves  to  his  keeping 
who  never  flumbers,  who  alone  maketh  you  to  dwell 
in  fafety.  Wait  on  him  all  the  day.  Let  all  your  ex- 
pedations  be  from  him.  Ever  eye  his  footfteps,  and 
follow  where  he  leads.  Be  thankful  for  mercies,  and 
fubmifUve  under  frowns.  In  affliction  pray  to  him  who 
giveth  fongs  in  the  night,  who  feeth  your  tears,  and 
will  hear  your  prayer — if  not  in  the  things  for  which 
you  make  requeft,  yet  in  better.  Give  thanks  to  him 
for  all  things;  and  he  will  command  his  loving  kind- 
nefs  on  your  profperous  days.  Prepare  for  future 
events ;  not  by  a  folicitude  to  know  what  fliall  befal 
you  in  the  world — whether  you  fhall  be  rich  or  poor ; 
or  Ihall  take  an  higher  or  lower  room — or  fliall  be 
healthy  or  flck.  Refer  thefe  things  to  the  Arbiter  of 
events.  Prepare  then  for  future  events,  by  commit- 
ting your  purfuits,  your  fouls,  your  all  to  God.  Be  in 
his  fear  all  your  life  long.  "  For  of  him,  and  through 
"  him,  and  to  him  are  all  things ;  to  whom  be  glory 
"  for  ever  and  ever."     AMEN. 


SERMON  X. 

THE  OBSERVATION  OF  THE  LORD'S  DAY. 


REVELATION  OF  ST.  JOHN,  CHAP.  i.  10. 
WAS  IN  THE  SPIRIT  ON  THE  LORD'S  DAY 


ROM  the  beginning  of  the  Chriftian  inftitu- 
tion,  the  firft  day  of  the  week  has  been  diftinguifhed 
by  this  appellation,  the  Lord's  day.  On  this  day 
the  difciples  came  together  to  break  breads  and  Paul  preach- 
ed to  them*  On  this  day  they  made  coUeclions  for  the 
poor.f  On  this  day  they  were  affembled,  and  Jefus 
\yas  in  the  midjl  of  them. 

By  his  refurredion  on  this  day,  he  was  made  both 
Lord  and  Chrift.  Having  accomplifhed  our  redemp- 
tion, he  on  this  day  refted  from  his  own  work,  and 
entered  into  his  reft  ;  as  God,  having  finifhed  the 
work  of  creation,  refted  on  the  feventh  day.|  "  This 
"  is  the  day  which  the  Lord  hath  made ;  we  will  re- 
"joice  and  be  glad  in  it.||  God  hath  highly  exalted 
"  him,  that  every  tongue  might  confefs  him  Lord." 

Among  other  prerogatives  of  the  afcended  Saviour 
this  is  one.  The  Son  of  man  is  Lord  of  the  Sabbath  ; 
which  is  therefore  called  the  Lord's  day.  We  cele- 
brate his  triumphant  refurrection  and  afcenlion,  and 
the  eternal  redemption  he  hath  obtained  for  us. — 
"  Hofanna  to  the  Son  of  David.  Bleffed  is  he  who 
"  cometh  in  the  name  of  the  Lord.  Hofanna  in  the 
"  higheft." 

*  John  XX.  19  ;  a6.  AAs  xx.  7.      f  i  Cor.  xvi.  x.        %   Hcb.  ;v.  10. 
jl    Ffalni  ii.  7,  cxviii.  ai 24.  A(5ts.  iv.  lO,  II. 

19 


i46  THE    OBSERVATIOI^ 

You  fee  for  what  purpofe  the  firft  day  of  the  weefe 
is  feparated  and  diftinguilhed.  Had  no  Redeemer 
been  provided,  it  had  been  good  for  the  race  of  man, 
if  they  had  never  been  born.  Yea,  on  this  fuppofition, 
for  aught  we  know,  our  progenitors  would  have  had 
no  defcendants  to  inherit  their  fin  and  fliame.  By 
the  return  of  the  day  facred  to  Emmanuel,  we  are 
put  in  mind  of  the  foundation  of  our  hope.  This 
day  is  equally  a  memorial  of  our  apoftacy,  and  of  the 
friendftiip  and  power  of  our  Lord  Jefus  Chrift,  the 
"  Lamb  without  blemiih  and  without  fpot ;  who  verily 
"  was  fore-ordained  before  the  foundation  of  the 
"  world  ;  but  was  manifeft  in  thefe  laft  times  for  you, 
"  who  by  him  do  believe  in  God,  who  raifed  him  from 
"  the  dead,  and  gave  him  glory ;  that  your  faith  and 
^'  hope  might  be  in  God." 

The  exalted  Saviour,  according  to  his  promife  be- 
fore he  returned  to  heaven,  fent  the  Holy  Ghoft  upon 
the  firft  difciples,  as  on  this  day.  Their  fteady  prac- 
tice, after  his  afcenfion,  is  our  w^arrant  for  the  obferva- 
tion  of  this  day  as  appropriately  his.  The  Holy  Ghoft 
fent  down  from  heaven  w^as  the  laft  confirmation  of 
his  million — an  irrefiftible  evidence  of  his  dominion 
and  authority.  He  is  the  head  of  the  body,  the  church — 
and  hath  in  all  things  the  pre-eminence.  The  time 
advanceth,  when  all  the  kingdoms  of  the  world  fhall 
become  the  kingdoms  of  our  Lord.  He  was  greater 
than  the  Jewifli  temple.  His  prefence  filled  the  latter 
houfe  with  far  fuperior  glory  to  that  of  the  former, 
and  of  quite  a  different  kind.  As  Lord  of  the  Sab- 
bath, he  aboliftied  the  ritual  law  refpecling  it.  He 
made  fuch  regulations  as  to  the  day  of  facred  reft, 
and  inculcated  fuch  an  obfervation  of  it,  as  are  fuited 
to  mankind  of  all  nations,  and  may  beft  fubferve  their 
benefit  and  improvement. 

We  will,  firft,  enquire  what  frame  of  mind  may  be 
intended  hj  hein^  i?2  the  Sph^it  F  or  how  the  Lord's 
dav  Ihould  be  obferved  ? 


OF    THE    lord's    DAY.  14Y 

Secondly,  Evince  the  wifdom  and  importance  of 
the  religious  obfervation  of  it. 

First,  What  frame  of  mind  may  be  intended  by 
being  in  the  Spirit. 

It  more  immediately  denotes  a  prophetic  vifion. 
"  I  was  in  the  Spirit — and  heard  behind  me  a  great 
"  voice,  as  of  a  trumpet.''  He  relates  what  the  voice 
fpake  and  commanded — "  When  I  turned  to  fee  the 
"  voice  that  fpake,  I  faw  feven  golden  candlefticks, 
"  and  one  like  the  Son  of  man  in  the  midft  of  them, 
— of  whom  a  diftincl  defcription  is  given  in  fome  fol- 
lowing verfes.  The  fame  expreffion,  I  was  in  the 
Spirit,  introduces  his  vifion  of  the  door  opened  in 
heaven — of  the  throne  of  God,  and  the  twenty-four 
jelders  around  it.  It  occurs  again  as  introductory  to  the 
vifion  of  the  great  anti-chriflian  apoftacy  and  the  per- 
fecuted  church.  And  it  introduceth  his  vifion  of  the 
new  Jerufalem.  Thus  was  St.  Peter  in  the  Spirit, 
when  he  had  the  vifion  which  he  relates,  Acts  x.  10, 
— 16.  And  Paul,  when  he  was  caught  up  into  para- 
dife,  II.  Cor.  xii.  1 — 4. 

But  the  exprefHon  may' be  accommodated  to  the  tem- 
per with  which  we  fhould  obferve  the  Lord's  day — 
which  indeed  we  fhould  always  defire  and  endeavor  to 
pofTefs,  when  we  bow  before  the  Lord.  "  God  is  a 
"  Spirit.  The  true  worfhippers  worfliip  him  in  Spirit 
"  and  in  truth.'*  Chriflians  "  offer  up  fpiritual  facri- 
''  fices,  acceptable  to  God  by  Jefus  Chrift,"  who  hath 
confecrated  a  new  and  living  way  of  accefs  to  God. 
They  offer  not  animal  victims  upon  his  altar  ;  but  con- 
fecrate  their  fouls  to  him.  In  the  language  of  St. 
Paul,  they  prefent  their  bodies  a  living  and  holy  facri- 
jice,  "  We  are  the  circumcifion  who  worfliip  God  in 
"  the  Spirit,  and  rejoice  in  Chrifl  Jefus,  and  have  no 
"  confidence  in  the  flefh."  To  the  difpenfation  of  the 
gofpel,  which  abolifhed  the  Jewifli,  that  prophecy  re- 
fers ;  "  From  the  rifmg  of  the  fun  unto  the  going 
"  down  of  the  fame,  my  name  fhall  be  great  among 


148  THE    OBSERVATION 

^^  the  Gentiles,  and  in  every  place  incenfe  fliall  be  offer- 
''  ed  unto  my  name,  and  a  pure  offering/'  To  this 
prophecy  correfpond  thofe  words  in  the  vilion  of  St. 
John,  "  And  another  angel  came  and  flood  at  the  al- 
*'  tar,  having  ^  golden  cenfer ;  and  there  was  given 
"  unto  him  much  incenfe,  that  he  fhould  offer  it  with 
"  the  prayers  of  all  faints  upon  the  golden  altar  which 
"  was  before  the  throne."  There  is  an  allufion  to  the 
altar  of  incenfe  in  the  Jewilh  tabernacle  and  temple, 
overlaid  with  gold,  placed  before  the  mercy-feat, 
which  was  over  the  ark  of  the  teftimony,  on  which 
the  high  prieft  annually  offered  pure  incenfe,  to  make 
atonement  for  Ifrael — (Exod.  xxx.  1 — 10.)  a  type  of 
the  interceffion  of  our  High  Prieft  in  heaven.  Having 
fuch  an  Advocate,  "  let  us  draw  near  with  a  true 
"  heart,  in  full  affurance  of  faith.'* 

Keeping  thefe  things  in  mind,  we  fliall  be  direded 
to  fuch  an  obfervation  of  the  Lord's  day  as  will  cor- 
refpond to  the  expreffion  of  being  in  the  Spirit ;  not 
in  the  primary,  but  in  the  general  and  qualified  fenfe, 
in  which  the  words  may  be  applied  to  all  who  wor- 
fhip  with  the  heart.  In  this  view  being  in  the  Spirit 
may  involve  the  following  particulars  :  An  abftra&on 
from  fecular  cares,  bufmefs  and  converfation — contem- 
plations on  God  and  Chrift,  and  our  immortal  interefts 
— felf-recolledion,  communion  and  devotion — family 
inftruclion  and  worfhip — and  a  devout  attendance  on 
the  public  inftitutions  of  religion. 

Firft,  an  abftra^ion  from  fecular  cares,  bufinefs  and 
converfation. 

If  we  do  not  difcontinue  our  earthly  purfuits  on  tlie 
Lord's  day,  the  defign  of  its  feparation  from  other 
days  muft  be  defeated.  This  defign  is  equally  defeated, 
if  the  day  is  fpent  in  unneceffary  travelhng,  which 
indeed  is  no  other  than  the  profecution  of  our  com- 
mon concerns.  It  is  defeated  when  the  day  is  devot- 
ed to  amufements.  ^Y^ofind  our  own  pleafure  upon  it 
is  exprefsly  mentioned   as  difhonouring  God.      We 


OF    THE    lord's    DAY.  149 

honour  him,  when  we  call  the  Lord's  day  a  delight, 
^nd  the  place  appropriated  to  his  worfliip  honourable 
— when  we  find  not  our  own  ways,  nor  our  own 
pleafure,  nor  fpeak  our  own  words. 

The  opinion,  that  the  time  of  public  worfhip  is  the 
only  holy  time  under  the  gofpel,  excludes  all  diftinc- 
tion  between  the  Lord's  day  and  any  other  time  which 
may  be  obferved  in  focial  worfhip :  It  does  not  well 
comport  with  being  in  the  Spirit :  It  intermingles 
earthly  things  with  heavenly  :  It  has  not  a  good  af- 
ped:  on  the  previous  preparation  and  after  meditation 
which  become  our  Hated  religious  aifemblies,  and  con- 
duce to  their  greateil  advantage. 

Our  Father  in  heaven  never  intermits  of  his  care 
over  his  great  family.  The  author  of  our  religion 
healed  the  fick  on  the  Sabbath,  and  blamed  not  his 
difciples  for  attending  to  their  own  neceffities  on  that 
day.  He  reproved  thofe  who  poftponed  mercy  to  fa- 
crifice,  who  confecrated  the  fpoils  of  nature  and  hu- 
manity. We  may  not  negled  the  care  of  our  depend- 
ents, or  any  object  in  diftrefs,  under  pretence  of  piety. 
Pofitive  inftitutions  were  ordained  to  fubferve  juflice, 
mercy  and  faith.  On  the  love  of  God  and  our  neigh- 
bour hang  all  the  law  and  the  prophets.  If  any,  neg- 
lecting the  duties  of  the  fecond  table  from  a  profeffed 
reverence  for  thofe  of  the  firft,  think  they  are  fpiritu- 
al,  they  deceive  themfelves. 

We  fiiould  every  day  obferve  the  power,  w^fdom 
and  goodnefs  of  God  difplayed  in  the  w^orks  of  na- 
ture and  providence  -,  and  efpecially  his  loving-kind- 
nefs  to  the  children  of  men.  We  fliould  fliew  iorth 
his  loving-kindnefs  every  morning,  and  his  faithful- 
nefs  every  night — fliould  acknowledge  him  in  all  our 
ways,  and  commit  every  undertaking  to  him.  He 
numbereth  the  hairs  of  our  heads,  and  difpo.feth  the 
moft  contingent  and  cafual  events.  He  cannot  be  far 
from  every  one  of  us ;  for  in  him  we  live,  and  move, 
and  have  our  being. 


l^O  THE    OBSERVATION 

But  the  daily  cares  of  life,  the  neceflary  bufinefs  of 
our  particular  callings,  admit  not  of  that  contempla* 
tion  and  abftradion,  which  are  highly  ufeful  for  us  as 
probationers  for  a  world  which  flefli  and  blood  can- 
not inherit ;  and  where  the  powers  of  the  foul  will 
not  be  impeded  by  fenfitive  objects.  The  inhabitants 
of  that  world,  always  on  the  wing  of  contemplation, 
reft  not  day  and  night  from  the  pure  and  perfedt 
worfhip  of  God  and  the  Lamb.  It  is  then  a  token  of 
divine  wifdom  and  goodnefs,  that  a  fixed  and  fre- 
quently returning  day  is  appointed  for  the  fufpenfion 
of  earthly  cares  and  employments.  But  why  fufpend 
them  ?  The  anfwer  is. 

Secondly,  To  appropriate  the  time  to  contempla- 
tions on  God  and  Chrift,  and  our  immortal  inter- 
efts. 

We  are  in  the  Spirit,  if,  laying  afide  other  thouglits 
and  cares,  we  are  free  to  contemplate  the  foul's  digni- 
ty ;  man's  apoftacy ;  the  difeafes  of  the  heart  ;  the 
value  of  the  ranfom  provided  by  God  ;  the  fuller 
manifeftation  of  his  glory  in  redemption  than  in  his 
other  works ;  the  duties  of  fuch  an  appropriate  day 
as  this,  and  the  good  tendency  of  obferving  them.— 
RecoUedion  is  neceffary,  that  our  worftiip  may  be 
without  diftradion.  While  the  thoughts  wander  on 
every  foreign  concern,  how  are  we  in  the  Spirit? 
Shall  our  thoughts  be  diflipated  on  that  day  when  the 
things  of  the  kingdom  Should  fwallow  up  every  other 
thought  ?  Shall  we  even  then  think  intenfely  on  the 
things  of  this  life  ?  Or  ftiall  the  day  of  facred  reft  be 
wafted  on  the  bed  of  floth  ?  Was  it  appointed  for 
bodily  indolence  ?  Is  it  fufficient  to  refrain  from  fecu- 
lar  buiinefs  or  recreations  ?  Does  not  being  in  the  Spir- 
it imply  a  coUeded,  thoughtful  frame  ?  Can  it  confift 
in  confuming  the  hours  in  fluggiflinefs,  or  in  vifits,  or 
in  trifling  converfition,  or  in  vain  fpeculations  ?  Is  this 
to  regard  the  day  as  the  Lord  s— -a  day  fet  apart  for 


01^   THE    lord's    DA-^.  tSt 

fpecial  attention  to  the  one  thing  needful ;  the  good 
part  which  can  never  be  taken  away  ? 

Thirdly,  To  be  in  the  Spirit  includes  felf-recoUec- 
tion  and  devotion.  In  other  words,  communing  with 
our  own  heart,  enquiring  into  our  fpiritual  ftate,  en- 
tering into  our  clofet,  pra:ying  to  him  who  feeth  in  fe- 
cret,  dedicating  our  fouls  to  him,  reading  the  fcrip- 
tures,  and  other  pious  and  ufeful  books  for  our  in- 
ftrudion.  The  things  of  heaven  thus  become  familiar 
and  delightful.  Notwithilanding  the  Weekly  recur- 
rence of  the  Lord's  day,  good  men  find  that  fecular 
thoughts  and  cares  are  apt  to  overcharge  their  hearts. 
How  then  Ihould  we  be  fv/allowed  up  with  fuch 
thoughts  and  cares,  were  it  not  for  the  return  of  the 
day  appropriated  to  fpecial  felf-converfe  and  religious 
homage,  the  cultivation  of  good  principles  and  affec- 
tions  ? 

Fourthly,  To  be  in  the  Spirit  may  well  include 
family  inllruclion  and  devotion. 

Heads  of  families,  having  the  fpirit  of  religion,  will 
efpecially  improve  the  opportunity,  which  the  day  of 
the  Lord  affords,  to  impart  religious  counfel  to  the 
members  of  their  houfehold.  Shall  it  be  thought  a 
talk,  to  employ  a  part  of  this  day  in  imbuing  the  minds 
of  children  and  youth  with  moral  and  Chriftian  truths, 
taking  them  by  the  hand,  and  leading  tbe?n  in  the  way 
everlajling  ?  This  moft  reafonable  and  profitable  em- 
ployment, fhould  be  a  delightful  one :  It  cannot  be 
omitted  without  great  guilt.  It  behoves  us  to  talk  on 
fpiritual  concerns  before  our  families — and  efpecially 
on  that  day  which  we  are  exprefsly  commanded  to  rr- 
mcmber  and  keep  holy, 

.  •  Thofe  who  argue  that  early  religious  inftrudlion  en- 
courages impHcit  faith,  appear  to  take  it  for  granted 
that  fcepticifm  is  preferable  to  parental  inftruction  in 
religion.  If  fo,  why  fliould  they  blame  parents  for 
withholding  inftrudion  in  things  of  this  life  ?    For 


152  THE    OBSERVATION 

the  knowledge  of  the  things  of  eternal  life  cannot 
be  of  lefs  moment.  Let  heads  of  families  teach  their 
houfehold  what  they  believe  to  be  the  way  of  the 
Lord,  and  let  their  example  enforce  what  they  incul- 
cate. 

Fifthly,  A  fteady  and  devout  attendance  on  the 
public  inftitutions  of  religion  is  included  in  the 
frame  of  fpirit  v/ith  which  the  Lord's  day  fhould  be 
obferved. 

It  belongs  to  God  to  fay  what  means  of  grace  are 
needful  for  us — what  proportion  of  time  we  muft  de- 
vote to  public  prayer,  praife  and  inftruction — what  or- 
dinances we  muft  obferve- — ^vidiat  means  he  will  blefs. 
The  Lord's  day  and  the  duties  of  it  conduce  to  excite 
and  improve  divine  and  focial  love,  and  prepare  for 
the  company  knd  woriliip  in  heaven.  By  thefe  means 
light,  ftrength,  animation  and  comfort  are  communi- 
cated. When  the  defire  of  the  foul  is  to  God  and  the 
Redeemer,  to  the  exercifes  in  which  glorified  faints, 
and  angels  are  employed,  then  are  we  in  the  Spirit. 
Are  we  about  to  approach  an  earthly  fuperior  ?  we 
confider  how  we  fhall  order  our  fpeech  and  behavior 
fo  as  to  find  acceptance.  We  muft  bow  before  the 
great  God  with  preparation  of  heart — ^wTth  exalted 
thoughts  of  him,  and  the  loweft  thought  of  ourfelves. 
Were  it  not  that  he  delighteth  in  mercy,  how  could 
we  come  before  him  ?  We  can  open  our  lips  with  no 
other  plea  than  the  publican's,  God  be  merciful  to  me  a 
/inner.  When  David  engaged  in  the  folemn  worfhip 
of  God,  his  heart  was  fixed.  Our  heart  muft  be  fo. 
Are  we  prefent  in  body  before  the  Lord,  but  abfent  in 
fpirit  ?  We  pay  him  no  homage.  The  fame  holds  true, 
if  we  worfhip  for  a  pretence.  God  is  not  mocked.  He 
dwelleth  with  the  contrite  and  humble.  To  what  pur- 
pofe  is  the  Lord's  day  obferved,  if  we  have  no  com- 
munion with  the  Lord  of  the  fabbath  ?  To  what  pur- 
pofe  do  we  affemble  for  Chriftian  worfhip,  if  the  head 


OF    THE    LORD^S    DA"^.  l^S 

of  the  church  doth  not  vouchfafe  his  prefence  ?  To  en- 
joy this  blefling,  our  fouls  muft  thirft  for  the  waters  of 
Hfe — muft  afpire  to  the  employments  and  blifs  of  that 
world  of  eternal  reft  and  joy,  of  Which  the  Lord's  day 
is  an  emblem.  The  religion  of  the  clofet  and  family 
prepare  for  the  folemnities  of  the  fand:uary.  Minds 
thus  prepared  go  up  with  joy  to  the  temple,  to  pay 
their  homage  where  God  recordeth  his  name,  and 
meeteth  with  and  blefleth  his  people.  "  My  foul  thirft- 
"  eth  for  God,  for  the  living  God,  to  fee  his  beauty, 
"  power  and  glory  in  the  fanduary.  I  have  thought 
"  of  thy  loving-kindnefs,  O  God,  in  the  midft  of  thine 
"  holy  temple.  BleiTed  are  they  who  dwell  in  thy 
"  houfe.  They  go  from  ftrength  to  ftrength  :  Every 
"  one  of  them  in  Zion  appeareth  before  God.  We 
"  have  boldnefs  to  enter  into  the  Holieft,"  through 
the  Mediator  between  God  and  men.  At  the  right 
hand  of  the  Majefty  on  high,  he  pleads  our  caufe.  All 
our  offerings  muft  be  prefented,  and  whatfoever  We 
do  muft  be  done,  in  his  name.  We  have  accefs  to  the 
Father,  through  the  Son,  by  the  Spirit.  "  Whatfoever 
"  ye  fliall  afk  in  my  name,  that  will  I  do,  that  the  Fa- 
"  ther  may  be  glorified  in  the  Son."  This  is  to  be  re- 
membered at  all  times — and  efpecially  on  the  Lord's 
day,  when  the  univerfal  church  on  earth  join  with  the 
church  in  heaven,  afcribing  "  blefling,  and  honour  and 
"  glory  and  power  unto  him  who  fitteth  on  the  throne, 
"  arid  unto  the  Lamb.'' 

Secondly,  The  religious  obfervation  of  the  Lord's 
day  is  of  the  greateft  utility  and  importance. 

Separate  from  divine  inftitution,  one  day  has  no  pre- 
ference to  another.  Reafon  might  didate  fome  inter- 
mifllon  to  the  labours  and  cares  of  life,  and  the  appro- 
priation of  fome  part  of  time  for  fpecial  attention  to 
our  immort  ;il  concerns.  But  without  a  divine  inter- 
pofition,  no  univerfal  or  general  agreement  could  ever 
have  taken  place  on  thefe  points.  Without  fuch  agree- 
ment, all  attempts  of  the  kind  would  be  conftantly  de- 

20 


i54f  THE    OBSERVATION 

feated  by  diverfity  of  opinions  and  practice.  In  a  mat* 
ter  of  fo  much  moment  to  the  order  of  fociety,  good 
morals  and  the  caufe  of  piety,  the  wifdom  and  author- 
ity of  God  have  fo  enjoined,  that  all  mankind  may, 
with  united  heart  and  voice,  pay  him  their  homage  at 
the  fame  time,  without  interruption  from  one  another. 
We  have  to  acknowledge  with  gratitude,  that  God 
hath  decided  the  queflion  refpecling  the  day  to  be  ob- 
ferved  as  facred,  the  determination  of  which  was  clear- 
ly called  for,  both  by  the  outward  and  fpiritual  exigen- 
ces of  man. 

The  obfervation  of  this  day  fupports  family  and  civil 
order,  by  impreffing  a  folemn  fenfe  of  God,  morality 
and  future  retributions.  The  Hate  of  people  who  dis- 
regard this  day,  who  keep  up  no  public  worlhip,  is  a 
ftate  of  brutal  ignorance  of  God  and  very  general  vi- 
olation of  moral  duties.  Slaviih  fear,  the  moft  bafe 
and  infecure  of  all  principles,  may,  to  a  certain  degree, 
compel  fubmiilion  to  family  or  civil  government.  But 
the  true,  and  only  effechial  principle  of  all  juft  refpect 
to  earthly  fuperiours  is,  the  fear  of  God*  Now  where 
would  this  fear  be,  were  his  day  and  religious  folem- 
nities  abolilhed  ?  Thefe  are  of  great  ufe,  in  forming 
young  minds  to  the  knowledge  and  remembrance  of 
their  Creator  and  Redeemer,  and  a  becoming  refpedl 
to  human  authority.  Heads  of  famihes,  while  they 
honour  God  and  his  inftitutions,  may  affuredly  hope 
that  he  will  incline  the  members  of  their  houfehold  to 
give  them  reverence,  obferve  their  own  place,  and  ful- 
fil their  part  in  every  thing  pertaining  to  the  order, 
cares,  comfort  and  reputation  of  the  family.  Such  a 
demeanour,  in  thefe  nurferies  of  the  church  and  ftate, 
has  the  happieft  afpeft  on  both.  See  peace  within 
their  walls,  and  profperity  within  their  palaces.  Such 
order  and  union  are  as  the  dew  that  defcended  upon  the 
mountains  of  Zion,  There  the  Lord  commanded  the  hlejjlng. 
But  what  is  the  ftate  of  fociety,  where  the  houfe  of  God 
lies  wajle  ?  or  none  is  to  be  feen  ?   where  the  Lord's 


OF    THE    lord's    DAY.  155 

day  is  profaned  by  feftivity  and  amufements  ?  Behold 
the  forgetfulnefs,  the  denial  of  God.  Behold  flrife, 
confuiion,  and  every  evil  work.  We  appeal  to  any 
obferver  of  the  ftate  of  fodety  in  different  places, 
which  has  the  advantage  with  refpecl  to  virtue  and  fo- 
cial  happinefs — that  where  the  Lord's  day  and  worlhip 
are  obferved ;  or  that  where  the  day  is  fpent  in  difli- 
pation. 

If  the  obfervation  of  the  Lord's  day  coniifts  in  recol- 
lection and  contemplation,  in  imparting  and  receiving 
religious  inftruftion,  in  reading  and  hearing  the  things 
of  the  kingdom,  in  meditation  and  prayer,  and  attend- 
ance on  ordinances — then  all  thefe  are  means  of  divine 
appointment,  intimately  connected,  and  mutual  aids 
to  each  other.  Is  not  a  religious  obferver  of  the  Sab- 
bath more  excellent  than  his  neighbour  who  profanes 
it  ? — better  in  the  conjugal  relation  ?  a  better  parent 
and  mafter,  child  and  fervant  r  a  better  neighbour  and 
friend  ?  a  better  ruler  and  citizen  ? 

Let  us  blefs  the  Proprietor  of  our  time  for  feparating 
one  day  in  feven  from  other  days,  for  his  glory  and 
our  chief  good.  We  are  highly  privileged  above  thofe 
"who  wander  fro7n  place  to  place ^  to  feek  the  word  of  the 
Lord^  hut  cannot  find  it.  Valuing  this  day  as  we  ought, 
it  is  an  earned  of  that  world,  where  the  worfliip  hath 
no  intermillion  nor  langour.  "  He  w^ho  litteth  on  the 
"  throne  dwelleth  among  them."  They  are  all  array- 
ed in  white  robes — robes  made  white  in  the  blood  of 
the  Lamb.  He  "  feedeth  them,  and  leadeth  them  unto 
"  living  fountains  of  water.  They  hunger  and  thirft 
"  no  more."  Are  thofe  prepared  for  the  worfhip  of 
the  church  above,  who  are  feldom  feen  in  the  aifembly 
of  Chriftian  worfhippers  on  earth  ?  who  account  the  Sab- 
bath  a  wearinefs,  and  wifh  it  gone?  who  practically  de- 
clare that  the  Lord  of  our  time,  talents  and  enjoyments 
has  not  a  claim  to  the  day  which  he  hath  fet  apart  for 
himfelf? 

We  may  not  call  that  day  common^  which,  by  the 
practice  of  the  Chriftian  church,  under  the  immediate 


136  THE    OBSERVATION 

guidance  of  the  Holy  Ghoft,  was  feparated  from  other 
days,  as  a  folemn,  public  memorial  of  the  rifen  and 
glorified  Redeemer — which  he  honoured  as  the  day  of 
beftowing  the  gifts  of  the  Spirit — on  which  three 
thoufand  converts  were  made  by  one  fermon ;  and 
which,  in  all  fucceeding  ages,  he  hath  delighted  to 
honor,  by  fending  his  ambafladors  to  befeech  men,  in 
his  Head,  to  be  reconciled  to  God.  In  virtue  of  his 
promife  to  be  with  them  to  the  end  of  the  worlds  his 
word  in  their  mouth  hath  profperedin  the  thing  to  which 
hefent  it.  Let  us  not  call  that  day  common,  which  is 
an  appointed  mean  of  training  us  up  for  the  reft  that 
remaineth  to  the  people  of  God.  If  the  houfe  of  God 
is  the  gate  of  heaven^  let  it  not  be  defpifed,  "  The  Lord 
*'  loveth  the  gates  of  Zion  more  than  all  the  dwellings 
*'  of  Jacob.  Glorious  things  are  fpoken  of  thee,  O 
*'  city  of  God.  Of  Zion  it  fhall  be  faid.  This  and 
^'  that  man  was  born  in  her ;  and  the  Higheft  himfelf 
"  fliall  eftablifti  her.  I  will  abundantly  blefs  her  pro- 
^'  vifion,  and  fatisfy  her  poor  with  bread.  I  will  clothe 
*'  her  priefts  with  falvation ;  and^her  faints  fhall  fliout 
"  aloud  for  joy." 

It  is  the  character  of  an  hypocrite  to  place  confidence 
in  the  external  obfervation  of  the  Lord's  day  and  or- 
dinances of  divine  fervice :  But  to  have  no  occafion 
for  external  rites  of  worfliip  is  the  exclufive  privilege 
of  angels  and  juft  men  made  perfe^.  An  habitual 
heavenly  walk  through  the  week  will  fit  us  for  the  re- 
ligious obfervation  of  the  Lord's  day :  It  will  help  to 
fix  our  attention,  and  elevate  our  thoughts  and  our 
hearts  in  the  aiTembly  of  the  faints.  The  good  im- 
prefiTions  made  by  the  religious  exercifes  of  this  day 
continuing  through  the  week,  we  fhall  renew  our 
ftrength,  with  our  faces  toward  heaven.  Our  houfes 
and  our  bodies  will  be  the  temple  of  the  living  God. 
All  employments  and  events  will  minifter  to  the  great 
purpofe  of  a  meetnefs  for  that  ftate,  where  we  fhall 
reft  from  the  labours,  forrows  and  temptations,  the 


OF    THE    lord's    DAY.  157 

Ihort  and  languid  worfliip,  of  earth,  and  mingle  in 
the  worftiip  and  joy  of  an  eternal  Sabbath. 

The  obfervation  of  the  Lord's  day,  from  the  afcen- 
fion  of  the  Saviour  till  now,  is  a  diftinguifhing  proof 
of  the  truth  of  his  religion.  The  firft  Chriftians,  ed- 
ucated in  Judaifm,  had  a  ftrong  attachment  to  the 
Jewilh  fabbath,  the  memorial  of  the  redemption  of 
their  anceftors  from  Egyptian  llavery.  What  could 
perfuade  them  to  drop  a  memorial  which  had  been 
kept  up  from  the  commencement  of  their  theocracy  ? 
Had  the  firft  day  of  the  week  been  fet  apart  by  human 
wifdom,  it  could  not  have  univerfally  obtained,  and 
been  perpetuated  in  the  church.  Would  the  Chrif- 
tians have  kept  up  their  affemblies  on  this  day  at  every 
hazard,  had  they  not  been  univerfally  convinced,  that 
fuch  was  the  command  of  their  common  Lord? 
Would  they  have  been  thus  convinced,  had  not  the 
Holy  Ghoft  fent  down  from  heaven  thus  affured  them  ? 
There  is  furely  fomething  more  than  human  in  the  de- 
fignation  and  ftated  obfervance  of  this  day  for  religious 
folemnities.  Had  the  Author  of  our  religion  been  an 
impoftor,  let  any  man  ihew  that,  in  the  circumftances 
of  the  gofpel  and  its  firft  difciples,  fuch  a  memorial 
of  him  could  have  been  fet  up  and  upheld  in  the 
world.  The  foes  and  perfecutors  of  the  Chriftians 
bear  witnefs  to  their  zeal  and  conftancy  in  obferving 
this  day — that  all  endeavours  to  fupprefs  and  prevent 
their  ailembling  upon  it  were  vain.  If  not  fuffered 
to  meet  openly,  they  would  fecretly.  If  they  might 
not  afTemble  by  day,  they  did  by  night.  Their  foes 
and  perfecutors  further  teftify,  that  they  manifefted 
no  wifti  to  difturb  civil  government  ;  but  were  of 
peaceable  and  exemplary  deportment — diftinguifhed 
for  love  and  good  works — that  their  profelTion  was 
the  only  ground  of  complaint  againft  them — They  be- 
lieved that  Jefus,  who  was  crucified,  rofe  from  the 
dead,  and  was  afcended  to  heaven  ;  and  met  to  cele- 
brate their  triumphant  Saviour,  to  pray,  and  iing,  and 
hear,  and  to  attend  his  ordinances.     Their  foes  and 


138  THE    OBSERVATION 

perfecutors  go  yet  further,  and  teftify  to  the  wonders 
and  mighty  deeds  performed  by  them  in  his  name. 
Had  this  coimfel  been  of  men,  it  muft  have  been  over- 
thrown. We  therefore  affuredly  infer,  from  the  ob- 
fervation  of  the  Chriftian  Sabbath  and  the  folemnities 
of  it,  that  Chriftianity  is  from  heaven. 

We  infer  further,  that  this  day  and  its  folemnities 
are  principal  means  of  the  prefervation  and  promul- 
gation of  the  Chriftian  religion.  In  the  tenth  chapter 
of  the  epiftle  to  the  Hebrews,  v.  23, — 26  ;  29,  the 
religious  alfemblies  of  Chriftians  are  enforced  as  pow- 
erful incentives  to  the  virtues  of  the  Chriftian  profef- 
fion,  and  to  ftedfaftnefs  in  it.  "  Let  us  hold  faft  our 
"  profeffion,  and  conlider  one  another  to  provoke  un- 
"  to  love  and  good  works."  Thefe  are  included  in 
holding  faft  our  profeffion.  Chriftians  are  known  by 
their  love  to  one  another  and  the  fruits  of  it.  They 
are  "  one  body  in  Chrift,  and  members  one  of  ano- 
"  ther.  Faith  worketh  by  love.  Believers  are  care- 
"  ful  to  maintain  good  works,  and  ftir  up  one  another 
"  to'*  them.  They  "  fliine  as  lights  in  the  world,'* 
while  they  "  ftand  faft  in  one  fpirit,  with  one  mind^ 
"  ftriving  together  for  the  faith  of  the  gofpel.  By 
"  their  good  works  which  men  behold,  they  put  to 
''  filence  the  ignorance  of"  the  foes  of  Chriftianity. 

Now  in  the  paflage  juft  referred  to,  in  the  epiftle  to 
the  Hebrews,  the  writer  exhorts  to  the  upholding  of 
Chriftian  aflemblies  as  indifpenftbly  requiftte  to  iirm- 
nefs  in  the  faith — an  indifpenftble  part  of  Chriftian 
love,  eflential  to  the  good  fruits  of  their  profeffion. 
Yea,  he  mentions  the  forfaking  of  thefe  affemblies  as 
amounting  to  the  denial  of  the  faith,  and  the  deftruc- 
tion  of  charity.  He  calls  it  finning  wilfully ;  that  is, 
falling  off"  from  Chriftianity.  The  awiul  confequence 
of  apoftacy  is  then  ftated.  "  He  who  defpifed  Mofes' 
"  law  died  without  mercy.  Of  how  much  forer  pun- 
"  iftiment,  fuppofe  ye,  fliall  he  be  thought  worthy 
"  who  hath  trodden  under  foot  the  Son  of  God,  and 
"  hath  counted  the  blood  of  the  covenant,  wherewith 


I 


OF  ^HE  lord's  day.  159 

*'  he  was  faiK^ified,  an  unholy  thing,  and  hath  done 
*'  defpite  to  the  Spirit  of  grace."  Thus  the  neglect 
of  the  Lord's  day,  and  of  pubUc  Chriftian  worihip, 
is  nothing  lefs  than  to  trample  underfoot  the  Son  of  God, 
contemn  the  blood  of  the  everlajiing  covenant^  rejed:  the 
only  facr'ifice  for  Jin^  and  do  defpite  to  the  holy  Spirit. 
It  is  falling  away  from  Chriftianity.  How  could  Chrif- 
tianity  be  preferved  in  the  world  without  public  wor- 
ihip  and  ordinances  ?  How  could  it  be  remembered 
that  Jefus  died  and  rofe  again  ?  How  could  the  flame 
of  love  be  cheriftied  ?  With  the  lofs  of  public  worfliip^ 
the  lofs  of  the  Lord's  day  muft  follow ;  or  be  obferv- 
ed  for  no  religious  or  ufeful  purpofe  ;  but  merely  in 
recreations  and  every  excefs.  Thus  important  is  the 
Lord's  day,  and  the  devout  remembrance  of  it.  This 
day  and  its  inftitutions  are  the  principal  means  of  keep- 
ing alive  the  fpirit  of  religion  and  the  knowledge  of 
redemption.  To  negled  them  is  the  fure  way  to  the 
lofs  of  Chriftianity,  both  name  and  thing.  See  then 
the  great  fm  and  danger  of  forgetting  this  day.;  of 
forgetting  the  defign  of  it — of  cafting  contempt  on  the 
public  ordinances  of  it— of  diflionouring  the  day  by 
unnecelTary  worldly  labour,  journeying,  or  converfa- 
tion  on  fecular  affairs,  or  by  vain  and  trivial  amufe- 
ments.  How  deplorable  is  the  ftate  of  that  people, 
who  have  no  fand:uary  dedicated  to  God  and  his  Son — 
who  have  loft  the  remembrance  of  the  Lord  who 
bought  us  ? 

If  Chrillianity  be  true,  it  is  of  the  higheft  import- 
ance. Among  the  gifts  beftowed  on  the  church,  when 
the  head  of  it  "  afcended  up  above  all  heavens,  that 
"  he  might  fill  all  things,"  were  "  apoftles,  prophets, 
"  evangelifts,  paftors  and  teachers" — extraordinary 
and  ordinary  minifters.  The  following  words  fhew 
for  what  purpofe  they  were  given — "  For  the  edify- 
"  ing  of  the  body" of  Chrift  :  Till  we  all  come  in  the 
"  unity  of  the  faith,  and  of  the  knowledge  of  the 
*'  Son  of  God,  unto  a  perfed  man,  unto  the  meafure 
"  of  the  ftature  of  the  fulnefs  of  Chrift."     Providing 


260  TrfE    OBSERVATION 

for  a  fucceflion  in  the  miniftry  of  reconciliation,  he 
promifed  them  his  prefence  while  they  keep  to  his  in- 
ilruclions.  "  He  that  heareth  you,  heareth  me  ;  and 
*^  he  that  defpifeth  you,  defpifeth  me."  The  go/pel  is 
preached  for  a  ivitnefs^  whether  men  will  hear  it  or  not. 
If  they  receive  it,  they  improve  the  means  God  hath 
ordained  for  their  inftrudion  in  righteoufnefs  and 
growth  in  grace :  If  they  rejeft  it,  they  refufe  the 
means  of  religion,  and  have  no  cloak  for  their  fin  and 
folly. 

In  the  light  of  the  Chrillian  revelation,  the  fepara- 
tion  of  the  Lord  s  day  from  other  days,  and  the  infti- 
tutions  of  the  Chriftian  fancluary,  we  are  lift  up  to 
heaven.  God  forbid  that  thefe  privileges  fhould  be 
abufed  or  neglected.  Happy  for  us,  if  we  really  know 
their  value.  The  prefent  age  appears  to  be  in  no  dan- 
ger of  a  fuperititious  regard  to  the  Lord's  day.  Lib- 
erties are  taken  and  permitted  which  confift  not  with 
the  fanclification  of  it.  Heads  of  families  would  ren- 
der an  efTential  fervice  to  their  houfe,  and  to  fociety, 
by  a  care  that  this  day  may  be  religioully  obferved  by 
aU  under  their  infpeclion  and  government.  A  re- 
formation in  this  matter  muft  begin  with  them.  And 
for  their  laudable  endeavors  in  this  thing,  their  chil- 
dren and  houfehold  will  remember  them  in  time  to 
come,  and  call  them  bleffed. 

May  our  young  people  confider  ferioufly  of  what 
moment  it  will  be  to  them,  in  all  time  to  come,  to 
remember  the  Lord's  day  in  their  youth — to  honour 
the  memory  of  their  Redeemer,  and  reverence  the 
houfe  of  God,  and  the  ordinances  of  it. 

O  that  there  were  this  heart  in  them  !  God  would 
think  upon  them  for  good.  The  generation  to  come 
would  be  a  generation  of  his  praife.  The  hearts  of 
all  pious  men  would  rejoice.  Aged  faints,  vv^ith  fuch 
a  profpecl  that  religion  would  adorn  thcfe  who  are  to 
come  after  them,  might  exult,  "  Let  thy  fervant  de- 
^'  part  in  peace  ;  for  mine  eyes  have  feen  thy  falva- 
« tion." 


SERMON  XL 

THE  EXCELLENCE  OF  RELIGION; 


PROVERBS  xii,  i6. 

THE    RIGHTEOUS    MAN    IS  MORE  EXCELLENT  THAN  HIS  NEIGHBOUR  ;    BUT 
THE  WAY  OF  THE  WICKED  SEDUCETH  THEM. 


T 


,.<..<..<..<..<Q<^Q>..>..>.>..y'.. 


HE  neighbour,  with  whom  the  righteous  man 
is  compared,  is  the  wicked  man.  We  will,  firft,  point 
out  the  charadteriftic  difference  between  the  righteous 
man  and  his  vicious  neighbour.  Secondly,  Exhibit 
the  excellence  of  religion  in  various  particular  illuftra- 
tions  of  the  fubjecl. 

We  propofe,  first,  to  point  out  the  charaderiftic 
difference  between  the  righteous  man  and  his  vicious 
neighbour. 

When  it  is  faid,  The  way  of  the  wicked  feduceth  theni^ 
it  is  implied  that  the  way  which  the  righteous  choofe 
is  plain,  fafe  and  happy.  "The  path  of  the  jufl  is  as 
"  the  Ihining  light,  which  fhineth  more  and  more.  The 
"  way  of  the  wicked  is  as  darknefs,  they  know  not  at 
"  what  they  ftumble."  They  cherifh  vain  and  imagi- 
nary hopes  of  happinefs.  The  choice  they  make,  the 
courfe  they  purfue,  deceives  them  to  their  own  de- 
ftrudltion.  The  pious  man  bewares  of  the  error  of  the 
wicked.  "  Every  one  who  doeth  evil,  hateth  the  light, 
"  neither  cometh  to  the  light,  lefl  his  deeds  fliould  be 
"  reproved."  Becaufe  thefe  are  evil,  he  prefers  dark- 
nefs to  light.  "  But  he  that  doeth  truth,  cometh  to 
"  the  light,  that  it  may  be  made  manifeil  that  his  deeds 
"  are  wrought  in  God." 

21 


162  THE    EXCELLENCE    OF    RELIGION. 

The  difference  between  the  righteous  man  and  his 
neighbour  confifts  not  in  any  diftinclion  of  birth,  rank 
or  external  circumftances ;  of  natural  abilities  or  hu- 
man acquirements.  The  former  may  be  of  mean  pa- 
rentage, and  the  latter  a  prince  by  birth.  The  former 
may  be  placed  in  the  loweil  room,  and  the  latter  caLled 
up  to  the  higheft.  The  former  may  be  poor,  and  the 
latter  rich.  The  former  may  have  but  one  talent,  and 
the  latter  five.  The  former  may  be  defpifed,  reviled 
and  perfecuted  ;  and  the  latter  efleemed, applauded  and 
highly  favoured.  Thefe  things  notwithftanding,  the 
righteous  man  is  more  excellent  than  his  neighbour. 

Let  us  attend  to  the  ftandard  of  excellence,  as  appli- 
ed to  intelligent  creatures.  No  diftindlions,  which 
nature  or  providence  has  made,  no  adventitious  quali- 
ties, or  merely  human  acquifitions,  conftitute  this  ex- 
cellence. It  is  a  renovation  of  the  foul  after  the  image 
of  God ;  the  imitation  of  his  moral  perfections ;  ac- 
quiefcence  and  joy  in  his  government ;  firm  confidence 
in  his  promifes  ;  a  view  of  him  as  our  reconciled  God 
through  the  Mediator ;  together  with  the  higheft  fa- 
tisfaclion  and  hope  fpringing  from  the  perfuafion  of 
his  fpecial  love.  If  the  perfeftions  of  God  are  infinitely 
amiable,  the  juft  object  of  the  fupreme  veneration  and 
delight  of  all  his  intelligent  offspring,  then  a  conform- 
ity to  him  in  righteoufnefs  and  true  holinefs  confti- 
tutes  an  excellence  with  which  no  other  may  compare. 
We  feel  agreeable  fenfations  in  contemplating  the 
beauties  of  nature  and  art.  Natural  beauty  and  har- 
mony are  pleafing.  Benignity  of  temper  and  fuavity 
of  manners  are  attradive.  Much  more  fliould  thofe 
difpofitions  of  the  heart  be  engaging,  which  conform 
the  offspring  of  God  to  their  divine  Parent,  who  only 
is  holy — eilentially,  perfeftly  and  immutably  fo — the 
fource  of  all  good;  the  original  of  all  excellence. 

We  propofe  the  following  diftincl  illuftrations  of  our 
fubjed.  Religion  is  excellent  as  it  implies  a  thoughtful, 
candid  mind,  attentive  to  the  nature  and  confequences 


THE    EXCELLENCE    OF    RELIGION.  16S 

of  its  volitions  and  actions,  and  impreffed  with  a  fenfe 
of  accountablenefs — As  it  involves  fupreme  love  of  the 
greateft  and  beft  of  Beings,  and  univerfal  charity — 
As  it  alfo  involves  the  various  virtues  of  felf-govern- 
ment.  Its  excellence  further  appears  upon  a  compari- 
fon  with  the  oppofite  charader. 

Firji^  Religion  is  excellent ;  for  it  implies  a  thought- 
ful, candid  mind,  attentive  to  the  nature  and  confe- 
quences  of  its  volitions  and  ad:ions,  and  impreffed 
with  a  fenfe  of  accountablenefs. 

A  rational  creature,  on  probation  for  eternity,  and 
yet  living  without  refle6lion,  is  like  the  beafts  that  per- 
ifh.  Or  if  he  reflects  with  no  other  view  than  to  ac- 
complifli  the  end  of  his  appetites,  this  is  but  to  make 
reafon  fubfervient  to  the  paffions.  The  infpiration  of 
the  Almighty  hath  given  us  underftanding,  that  we 
might  contemplate  him  in  his  works  ;  confider  our  re- 
lation to  him  as  his  creatures,  entirely  dependent  and 
infinitely  indebted  ;  the  end  for  which  we  were  made ; 
and  the  account,  which,  as  moral  agents,  we  muft  ren- 
der to  him.  Candid  enquiry,  on  all  important  fubje&, 
and  efpecially  on  the  moil  important,  denotes  impar- 
tial fearch  after  truth  ;  a  faithful  ufe  of  means  for  the 
difcovery  of  it ;  attention  to  evidence  exhibited,  in 
oppofition  to  finifter  views  or  prejudices,  which  per- 
vert the  judgment.  The  only  objed:  in  view  is,  to 
know  the  truth,  the  good  and  right  way.  The  fpirit 
of  religion  always  defires  to  know  and  do  the  will  of 
God.  It  feeks  his  direction,  and  follows  where  he 
leadeth.  Not  exercifing  itfelf  in  things  too  high  for 
the  human  intellect,  it  receives  his  teftimony,  without 
demanding,  How  can  tbefe  things  be  ?  Why  hath  God 
thus  determined  ?  We  receive  the  witnefs  of  man,  w^ho 
may  deceive  or  be  deceived.  Shall  we  hefitate  whe- 
ther to  admit  the  witnefs  of  the  God  of  truth  ?  He 
guideth  the  meek  and  humble  in  his  righteous  paths. 
Such  fliall  underftand ;  but  the  wicked,  leaning  to 
their  own  underftanding,  fliall  not.    Humble  enquiry. 


164  THE    EXCELLENCE    OF    RELIGION* 

a  well  informed  mind,  is  an  excellence  in  any  charac- 
ter :  It  is  efpecially  amiable  in  the  young.  A  youth 
of  this  defcription  will  probably  grow  "  in  wifdom, 
"  and  in  favour  with  God  and  men."  When  a  Jewifli 
fcribe  anfwered  our  Lord  difcretely^  he  was  thus  ad- 
dreffed,  "Thou  art  not  far  from  the  kingdom  of  God.'* 
Informed  on  the  etfential  and  weighty  matters  of  reli- 
gion, he  was  prepared  for  further  inftru6i:ion. 

Superadded  to  juft  doftrinal  fentiments  in  religion, 
the  pious  man  has  a  correfpondent  love  to ;  it.  The 
love  of  the  truth  conduces  naturally,  and  by  the  ex- 
prefs  encouragement  of  the  Father  of  lights,  to  all  ne- 
celTary  and  ufeful  information.  The  lover  of  truth 
fliallnot  be  left  to  any  fatal  error.  Religion  then  is 
amiable,  as  it  involves  probity  of  mind ;  a  defire  of 
knowledge  with  a  view  to  pradice,  and  not  merely  or 
chiefly  with  a  view  to  amufement, 

Secondly^  The  excellence  of  the  charader  of  the  right- 
eous appears  from  hence,  that  it  involves  fupreme 
love  to  the  great  eft  and  beft  of  Beings,  and  univerfal 
charity. 

"  The  firft  and  great  commandment  is.  Thou  fhalt 
"  love  the  Lord  thy  God  with  all  thy  heart,  and  foul, 
"  and  ftrength,  and  mind.  And  the  fecond.  Thou  fhalt 
"  love  thy  neighbour  as  thyfelf."  The  two  command- 
ments are  connected.  To  the  one  or  the  other  may 
be  referred  all  the  law  and  the  prophets ;  and  the 
whole  of  Chriftianity,  the  end  of  which  "is  charity, 
"  out  of  a  pure  heart,  and  of  a  good  confcience,  and  of 
"  faith  unfeigned."  The  acclamation  of  the  heavenly 
hofts  gives  us  an  idea  of  the  gofpel ;  "  Glory  to  God  in 
the  higheft,  and  on  earth  peace,  good  will  towards 
men."  In  the  Author  of  our  faith,  we  have  the  higheft 
poffible  inftance  of  friendfhip  to  all  mankind,  guilty 
before  God,  and  under  condemnation.  7/i  for  a  good 
man^  fome  might  even  dare  to  die^  this  bears  no  refem- 
blance  to  the  voluntary  death  of  the  jusrfor  the  unjufh 


THE    EXCELLENCE    OF    RELIGION.  165 

Behold  the  love  of  God,  in  appointing  his  only  ber 
gotten  and  well  beloved  Son  to  the  moft  excruciating 
and  ignominious  death  for  the  fake  of  apoftates,  that 
he  might  magnify  his  mercy,  his  hohnefs,  and  his 
law — that  the  malignity  of 'fm  might  appear,  and 
righteoufnefs  and  peace  embrace  each  other.  If  he 
delivered  his  own  Son  for  our  offences,  the  great  evil 
of  fin  and  the  greatnefs  of  the  mercy  which  pardons 
it  are  equally  manifeft.  We  add,  the  wonderful 
friendihip  of  him  who  "  gave  himfelf  for  us,  an  offer- 
"  ing  and  facrifice  to  God  for  a  fweet  fmelHng  favor. 
"  I  delight  to  do  thy  will,  O  my  God  !  yea,  thy  law 
"  is  within  my  heart."  This  will  was,  that  he  fhould 
offer  his  body  a  facrifice  for  our  fins.  He  therefore 
"  humbled  himfelf,  and  became  obedient  unto  death, 
"  even  the  death  of  the  crofs."  Can  we  compute  the 
fum  at  which  the  ranfom  of  our  fouls  was  valued  ? 
Can  we  comprehend  the  height h  and  depths  the  length 
and  breadth  of  the  love  of  OMV  Redeemer,  who  "•  though 
"  he  was  rich,  for  our  fakes  became  poor,  that  w^e 
^'  through  his  poverty  might  be  rich  ?  The  cup  wdiich 
"  my  Father  giveth  me,  Ihall  I  not  drink  it  ?  Father, 
"  glorify  thy  name.  For  the  joy  fet  before  him,  he 
^'  endured  the  crofs" — the  joy  of  magnifying  the  law, 
accompliihing  the  prophecies,  feeing  his  feed,  and 
bringing  to  glory  ail  who  Ihould  embrace  his  offers. 
He  *'  went  about  doing  good ;  was  holy,  harmlefs, 
"  and  feparate  from  finners — when  reviled,  he  reviled 
"  not  again ;  and  when  he  fuffered,  he  threatened 
"  not ;  but  committed  himfelf  to  him  who  judgeth 
"  righteoully."  He  "  came  not  to  be  miniftered  un- 
"  to,  but  to  minifi:er,  and  give  his  life  a  ranfom  for 
"  many."  He  clofed  the  fcene  with  a  prayer  for  his 
murderers,  and  commended  his  fpirit  into  the  hands 
of  his  Father. 

The  golpel  of  Chrifi:  has  its  fource  in  the  original 
love  of  God.  He  firft  loved  us,  or  no  Saviour  would 
have  been  provided.     Redemption,  therefore  is  the 


166  THE    EXCELLENCE    OF    RELIGION. 

effei^y  not  the  caufe,  of  the  love  of  God.  He  was 
felf-moved  in  finding  a  ranfom.  God  is  love — elTen- 
tially  and  immutably  good.  He  appears  moft  amiable 
and  glorious  as  he  is  revealed  by  Jefus  Chrift,  reconcil- 
ing the  world  ta  himfelf — A  just  God  and  a  Saviour. 
To  be  his  children,  we  muft  "  love  our  enemies,  blefs 
"  them  who  curfe  us,  do  good  to  them  who  hate  us^ 
"  and  pray  for  them  who  defpitefully  ufe  and  perfecute 
"  us.'*  We  muft  forgive,  to  feventy  times  feven, 
thofe  who  trefpafs  againft  us.  Their  trefpaffes,  which 
w^e  are  commanded  to  forgive,  are  but  as  an  hundred 
pence  to  ten  thoufand  talents,  at  which  our  treifpafles 
againft  God  muft  be  fet.  This  immenfe  debt  he  freely 
cancelleth,  upon  the  condition  of  our  forgiving  our 
debtors.  Look  to  the  Saviour  on  the  crofs,  fervently 
praying  for  them  who  crucified  him,  "  Father,  forgive 
''  them  ;  for  they  know  not  what  they  do.*'  Can  you 
but  learn  to  "  put  away  all  bitternefs,  and  wrath,  and 
"  anger,  and  malice  ?"  Can  you  but  learn  to  be  kind, 
tender-hearted,  and  to  forgive  one  another  ?  The  Sav- 
iour hath  made  this  the  characleriftic  by  which  his  dif- 
ciples  may  be  known,  that  they  love  one  another.  This 
they  learn  of  him.  This  they  are  taught  of  God.  His 
religion  teaches  to  do  good  to  all  as  we  have  oppor- 
tunity. His  parable  of  the  man  who  fell  among 
thieves,  and  of  the  good  Samaritan  who  had  mercy 
on  him,  beft  explains  who  is  our  neighbour,  and  is  an 
admirable  comment  on  the  precept,  "  Love  thy  neigh-^ 
"  bour  as  thyfelf."  Charity,  as  St.  Paul  has  faid,  is 
fuperior  to  gifts,  faith  and  zeal.  It  "  fuffereth  long^ 
"  and  is  kind ;  envieth  not ;  vaunteth  not  itfelf ;  is 
"  not  puffed  up  ;  doth  not  behave  itfelf  unfeemly ; 
'•  feeketli  not  her  own  ;  is  not  eafily  provoked  ;  think- 
"  eth  no  evil ;  rejoiceth  not  in  iniquity,  but  rejoiceth 
"  in  the  truth  ;  beareth  all  things,  believeth  all  things, 
"  hopeth  all  tliini^s,  cndureth  all  things,  and  never 
'-'  faileth." 


THE    EXCELLENCE    OF    RELIGION.  l6T 

Such  is  charity,  or  true  love  to  God  and  men.  Is 
not  this  an  excellent  way,  Muft  not  he  who  polTelTeth 
this  fpirit  be  pronounced  more  excellent  than  his 
neighbour  of  another  fpirit  ?  He  can  fcarce  fail  to 
conciliate  the  efteem  of  men.  However  he  may  pof- 
fibly  be  treated  by  them,  they  can  but  approve  and 
venerate  his  character,  place  fuperior  confidence  in 
him,  and  wifh  to  die  his  death. 

Thofe,  who  have  this  fpirit  of  love,  rejoice  in  the 
gifts,  virtue,  ufefulnefs,  health  and  happinefs  of  oth- 
ers ;  and  contribute  thereto  as  God  giveth  ability  and 
opportunity.  They  wifh  to  others  more  good  than 
they  can  do  them.  They  "  rejoice  with  them  who  do 
''  rejoice,  and  weep  with  them  who  w^ep.  If  it  be 
*'  pollible,  they  live  peaceably  with  all  men.  If  an  en- 
*'  emy  hunger,  they  feed  him ;  and  if  he  thirft,  give 
''  him  drink,  thus  heaping  coals  of  fire  upon  his  head. ' 

Such  is  the  fpirit  of  the  gofpel.  Is  it  not  an  excel- 
lent fpirit  ?  Can  thofe  who  walk  according  to  this  rule 
be  otherwife  than  amiable  ?  This  view  of  the  Chrif- 
tian  religion  may  well  recommend  it  to  the  choice  of 
the  young.  Would  you  approve  the  things  that  are 
excellent,  then  call  in  your  lot  with  the  friends  of  piety. 

Kind  afFedions  to  kindred  and  friends,  gratitude 
to  benefactors,  a  peculiar  attachment  to  thofe  of  our 
own  country  or  communion,  may  be  more  or  lefs 
common  to  good  and  bad  men.  For  fumers  love  thofe 
who  love  them^  and  do  good  to  thofe  who  do  good  to  them^ 
and  lend  to  thofe  of  whom  they  hope  to  receive,  Chriftian 
benevolence  embraces  fi:rangers  and  foreigners  as  well 
as  our  fellow-citizens — the  evil  and  unthankful  as  well 
as  thofe  who  have  laid  us  under  fpecial  obligations. 
It  gives,  not  expeding  to  receive,  unlefs  from  him 
who  liberally  rewardeth  charitable  deeds.  It  embra- 
ces in  Chriftian  fellowfliip  good  men  of  all  denomina- 
tions, not  confining  true  religion  to  any  one  church  ; 
but  "  endeavouring  to  keep  the  unity  of  the  Spirit  in 
"  the  bond  of  peace  :"  Inftead  of  widening  the  breach 


IGS  THE    EXCELLENCE    OF    RELIGIoI^. 

between  contending  parties,  it  endeavours  to  unite 
them.  There  is  in  the  Chriftian  fpirit  nothing  mo- 
rofe.  It  "  is  peaceable,  gentle,  and  eafy  to  be  intreat- 
"  ed,  full  of  mercy  and  good  fruits/'  It  would  be 
to  the  reputation,  edification  and  comfort  of  profef- 
fors,  and  to  the  honour  of  the  gofpel,  did  they  think 
more  on  thefe  effentials,  inftead  of  maintaining  end- 
lefs  and  fenfelefs  controverfy  on  the  circumftantials  of 
religion.  "  For  the  kingdom  of  God  is  not  meat  and 
''  drink  ;  but  right eoufnefs,  and  peace,  and  joy  in  the 
"  Holy  Ghoft." 

3.  We  obferve  further,  in  illuftration  of  the  amia-= 
blenefs  and  excellence  of  religion,  that  it  involves  the 
various  virtues  of  f elf -gov  eminent :  For  inftance,  puri- 
ty, fobriety,  mortification,  felf-denial,  contentment, 
meeknefs,  humility,  refignation,  patience,  and  forti- 
tude. Thefe  virtues  are  all  comprehended  in  keeping 
under  the  body^  Ji riving  for  the  majiery^  and  living  fober- 
ly — in  crucifying  the  feflo  with  the  affe6liom  and  lujis — • 
learning  of  Chrift,  who  was  7ueek  and  lowly  ;  who 
came  not  to  do  his  own  will ;  but,  in  all  he  did,  and 
m  all  he  fuffered,  had  in  view  the  glory  of  God,  the 
finiihing  his  work  while  it  was  day.  He  left  his  difci- 
pies  a  perfect  example  of  aclive  and  paflive  obedience. 
Their  hope  in  him  is  an  incentive  to'  purify  themfelves 
as  he  is  pure,  hold  fajl  their  profejjlon^  and  never  be. 
weary  in  well  doing. 

The  Chriftian  character  is  the  fame  in  all  circum-^ 
ftances,  ftations  and  relations — uniform  and  fixed: 
It  implies  principles,  maxims  and  profpeds  taken  from 
another  and  better  world  than  this- — an  heart  purified 
hy  faith  which  overcomes  the  world. 

Are  the  faints  the  excellent  of  the  earth  ?  Do  glorified 
faints  and  angels  excel  yet  more  ?  Is  there  an  excel- 
lency in  HIM  who  is  higher  than  the  angels^  and  whom 
they  all  worfliip  ?  Is  the  bleffed  God,  v/ho  is  glorious 
in  holinefs^  to  be  praifed  for  his  excellent  greainefs  and 


TFIE    EXCELLENCE    OF    RELIGION;  1^9 

rranfcendent  moral  perfections  ?   The  righteous  man 
is  conformed  to  all  thefe. 

If  the  love  of  the  truth,  and  candid  enquiries  after 
it,  efpecially  the  moft  important— if  the  alTemblage 
of  virtues  comprehended  in  the  love  of  God  and  our 
neighbour,  and  in  the  government  of  our  appetites — 
if  a  conformity  to  all  the  beft  of  beings^  finite  or  infi- 
nite, is  amiable  and  excellent  in  any  charader,  then 
religion  is  fo :  For  it  involves  all  thefei  It  compre- 
hends "  whatfoever  things  are  trucj  honeft,  juft,  pure, 
"  lovely,  and  of  good  report" — every  virtue,  every 
thing  praife -worthy.  Religion  therefore  gives  a  deci- 
ded preference  to  a  character ;  and  the  more  fo,  the 
earlier  it  is  embraced :  It  is  amiable  at  any  period,  in 
any  ftation  :  It  gives  an  ornament  of  grace  and  a 
luftre  to  all  who  embrace  it,  whether  they  be  young 
or  old,  high  or  low. 

What  reafon  then  can  be  given  for  pofiponing  that 
which  is  fo  excellent,  which  gives  fiich  pre-eminence  ? 
a  pre-eminence  which  feems  to  be  acknowledged  even 
by  the  irreligious  ?  For  men  who  are  governed  by  no 
principle,  may  yet  difcetn  and  approve  the  things  that 
are  excellent.  This  is  evident  from  the  tefi:imony  of 
an  accufing  confcience ;  and  from  the  confidence 
which  they  place  in  men  of  principle  ;  but  withhold 
from  perfons  of  a  character  like  their  own.  The  hy- 
pocrite, who  feems  to  be  religious,  who  takes  great 
pains  to  appear  righteous,  acknowledges,  by  his  dif- 
fimulation,  the  excellence  of  religion.  This  being  ad- 
mitted on  all  hands,  no  reafon  can  be  given  for  any 
delay  in  the  choice  and  profefilon  of  it,  but  what 
amounts  to  a  declaration,  that  turpitude  and  deform- 
ity are  to  be  preferred  to  moral  beauty. 

The  underftanding  may  be  darkened,  and  the  heart 
depraved,  to  that  degree  as  to  call  evil  good^  and  good 
evil  ;  to  put  darknefs  for  light,  and  light  for  darknefs  ; 
bitter  for  fweet,  and  fweetfor  hitter.  Great  indeed  is 
this  darknefs  and  depravity.     As  the  confequence  of 

22 


170  THE    EXCELLENCE    OF    RELIGION. 

having  pleafure  in  unrighteoufnefs,  men  know  not  the 
truth  :  The  Hght  is  painful  to  them  :  They  are  given 
over  to  deluhons,  and  beheve  a  lye.  The  efFeclual 
guard  againft  fuch  a  flate  of  mind  as  this,  is  an  early 
attention  to  the  evidence  and  excellence  of  relisfion — 
the  fuperior  character  of  the  righteous  man  to  that  of 
his  impious  neighbour.  In  every  exterior  view  his 
neighbour  may  be  fuperior  :  But  the  good  difpofition 
of  the  heart,  the  amiable  qualities  of  the  mind,  give  a 
fuperiority  and  weight  to  the  charader  above  every 
thing  elfe — an  excellence  which  is  of  great  price  in  the 
judgm.ent  according  to  truth. 

To  fit  at  the  feet  of  Emmanuel,  and  learn  of  him 
the  words  of  eternal  life — to  have  the  fame  mind  as 
was  in  him — to  prefs  toward  the  mark  for  the  prize  of 
the  high  calling  of  God  in  him,  as  the  fupreme  object 
of  purfuit,  the  main  buiinefs  of  life,  this  is  an  excel- 
lent fpirit.  Whatever  excellence  other  qualities,  un- 
conneded  with  the  fpirit  of  the  gofpel,  may  be  thought 
to  have,  this  excelleth  them  all :  It  is  an  unchangeable, 
eternal  excellence.  It  is  the  temper  of  heaven.  You 
may  be  ftudious  to  excel  in  other  things,  which  may 
recommend  you  to  human  efteem  and  favour  ;  but 
unlefs  you  have  approved  yourfelves  to  God,  and  are 
of  that  number  whom  he  delighteth  to  honour^  what  can 
it  avail  that  you  may  be  highly  efleemed  with  men  ? 
When  we  fpeak  of  excellence  in  moral  agents,  as  luch, 
it  is  a  proper  queftion  to  alk.  Excellence  in  whofe 
judgment  ?  The  anfwer  muft  be.  In  the  judgment  of 
the  wife  and  good — and  efpecially  in  the  judgment  of 
God,  with  whom  we  have  to  do — ^who  is  privy  to  the 
thoughts  and  intents  of  the  heart,  and  therefore  weigh- 
eth  actions  in  their  principles — who  will  render  to  all 
free  intelligent  agents  according  to  their  chara6ter. 

Compare  characters  of  known  piety  with  the 
thoughtlefs,  the  unliable,  and  double-minded,  perfons 
in  whom  is  no  faith — -with  fuch  as  are  the  prey  of  ev- 
ery vanity,  paflion  and  excefs — Compare  thofe  youths, 


THJE    EXCELLENCE    OF    RELIGION.  171 

into  whofe  hearts  true  wifdom  hath  entered,  even  the 
the  fear  of  the  Lord  which  is  the  beginning  of  wif. 
dom  ;  with  thofe  who  delpife  wifdom  and  inllrudion ; 
are  open  to  the  counfel  of  the  ungodly ;  choofe  their 
own  way,  and  are  filled  with  their  own  devices.  You 
will  confefs  the  truth  in  the  text — that  religion  is  the 
brighteft  ornament,  and  irreligion  the  moft  deformed, 
uncomely  thing  in  the  world.  Wifdom  is  pjlified  of  her 
children.  Her  doctrine  defcends  on  their  minds  as  the 
rain  and  dew  on  the  tender  grafs  :  Its  falutary  influ- 
ence, on  their  temper  and  life,  recommends  it  to  ob- 
fervers  as  altogether  lovely. 

We  have  three  claffes  of  young  perfons  mentioned 
in  fcripture  :  Firft,  Such  as  really  "  fear  the  Lord 
"  from  their  youth."  Secondly,  Thofe  who  have 
been  trained  to  habits  of  viiible  regularity  and  fobrie- 
ty  ;  as  the  young  man  who  propofed  to  our  Lord  the 
queftion  about  eternal  life.  Thirdly,  Such  as  fay, 
"  Let  thy  heart  cheer  thee  in  the  days  of  thy  youth." 
The  firft  will  be  'u^ife  in  their  latter  end :  They  will  not 
depart  from  the  virtuous  paths  to  which  they  are  early 
inured.  There  is  fafety  in  thofe  paths.  The  fecond, 
if  they  continue  to  love  any  object  more  than  God, 
their  Saviour  and  their  fouls,  will  never  enter  into  life., 
whatever  their  enquiries  are  about  it,  or  however 
righteous  and  eftimable  they  may  be  in  the  view  of 
men.  The  laft  know  not  that  God  will  bring  them  into 
judgment,  I  leave  it  to  your  own  reflexions,  with 
which  of  thefe  claffes  you  muft  caft  in  your  lot,  as 
you  would  merit  an  amiable,  an  excellent  chara6ter. 

IMPROVEMENT. 

IF  what  has  been  obferved  on  this  fubjed  be  attend- 
ed to,  the  friend  of  religion  will  not  be  thought  to  be 
fuch  an  ahjeEl  creature  as  his  enemies  would  reprefent 
him.  What  is  there  in  the  doctrine,  precepts,  motives 
and  hopes  of  Chriftianity,  or  in  the  life  of  its  Author, 


172  THE    EXCELLENCE    OF    RELIGION. 

that  can  be  fpoken  againft  ?  what  that  does  not  bear  the 
marks  of  an  excellence  fuperior  to  that  which  was 
ever  taught,  or  commanded,  or  manifefted  in  the  life 
of  the  wifeft  and  befl  of  men,  in  any  age  or  nation  ? 
Why  then  fhould  it  ever  have  been  fuggefted,  that  the 
character  of  an  intelligent  creature  may  be  impaired 
and  funk  by  profeffing  this  religion  and  living  accord- 
ing to  it  ?  If  any  thing  improves  and  exalts  the  hu- 
man charader,  this  does.  If  any  thing  can  degrade 
the  charader  of  man,  it  is  a  vain  imagination,  that  he 
is  not  dependent  on,  or  indebted  or  accountable  to, 
the  great  God — Thus  he  cherilhes  the  pride  and  am- 
bition  of  apoftate  fpirits. 

What  muft  we  fay  of  thofe,  who  are  the  fport  of 
paflion,  the  flaves  of  luft,  devout  worfhippers  of  mam- 
mon, or  funk  in  fenfuality  ?  If  the  foul  of  man  con- 
flitutes  his  fuperiority,  then  thofe  things  are  excellent, 
which  give  to  the  rational  and  immortal  principle  the 
diredion  and  control  of  the  appetites  and  paffions, 
and  aflimilate  him  to  fuperior  intelligences  in  the 
world  above.  This  religion  doth :  It  is  perfed^  con- 
'verting  the  foul ;  fure^  making  wife  the  fimple  ;  right, 
rejoicing  the  heart  ;  pure^  enlightetiing  the  eyes.  All  the 
things  that  may  he  defired  are  not  to  be  compared  to  it, 
Irreligion  blinds  and  degrades  the  noble  faculties  of  the 
foulr^eftranges  it  from  all  that  is  good,  or  that  is  wor- 
thy of  its  contemplation,  and  love,  and  confidence — 
turns  its  thoughts  and  alienates  its  afFedlion  from  God, 
from  the  way  of  truth  and  holinefs,  from  whatever 
can  dignify  and  adorn  the  nature  of  man — from  what- 
ever  might  fill  up  the  part  afiigned  him  in  the  world* 
It  is  a  fource  of  vain  hopes. 

If  irreligion  is  thought  to  be  a  mark  of  fuperior 
difcernment,  of  a  great  and  independent  mind,  it  is 
a  fuperiority  and  independence  learned  from  hell,  and 
in  which  the  prince  of  darknefs  excels.  The  men  of 
religion  take  heed  that  they  be  not  deluded  by  him — 
be  not  led  away  with  the  falfe  glare  and  outfide  of 


THE    EXCELLENCE    OF    RELIGION.  173 

things.  They  fix  on  objects  of  real,  fubftantial  and 
lafting  excellence,  not  on  fuperficial  and  tranfient,  or 
merely  fictitious,  objects — not  on  things  which  drown 
men  in  perdition. 

If  the  imperfect  view  we  have  taken  of  the  nature 
and  fpirit  of  religion,  and  of  the  excellent  character  of 
the  righteous  or  religious  man,  be  juft,  why  fhould 
thofe  in  youth  cherifh  objections  to  religion,  or  afk  to 
be  excufed  from  the  early  choice  of  it  ?  Ingenuous 
minds  Vv^ill  hear  her  caufe  fairly  argued.  Such  minds 
will  embrace  her,  if  indeed  flie  fhall  appear  to  be  ex- 
cellent, the  perfedion  of  beauty.  She  addrefleth  herfelf 
to  the  underfi:anding,  and  to  the  heart,  and  alks  for  no 
other  refped  than  will  do  equal  honour  to  both.  Do 
you  wifh  to  be  reputed  youths  of  an  ingenious  mind  ? 
capable  of  diilinguilhing  things  which  differ  ?  able  to 
give  a  reafon  of  your  choice  ?  wifhing  to  juftify  it  to 
your  own  minds  upon  the  cooleft  reflection  ?  We  re- 
commend religion  to  you  as  having  in  all  things  the 
pre-eminence.  Look  to  thofe  who  were,  and  to  thofe 
who  are,  its  brighteft  ornaments.  Look  to  the  cloud 
of  witnejfes^  whofe  names  are  written  in  heaven,  and 
are  tranfmitted  in  the  facred  oracles  to  excite  your 
emulation  of  their  faith,  patience  and  charity — who 
ftood  fait  in  the  Lord  in  many  and  great  temptations 
— whofe  love  to  religion  many  waters  could  not 
quench,  nor  the  floods  drown.  Look  to  thofe  pious 
dead  whom  you  once  knew,  and  could  not  but  vene- 
rate ;  who  being  dead  yet  fpeak  to  you.  If  they 
were  the  excellent  of  the  earth,  then  follow  them. 
Cultivate  the  like  fpirit  of  faith  and  love.  Have  they 
tranfmitted  a  favour  of  religion  ?  Was  their  death  pre- 
cious in  the  fight  of  the  Lord  ^  Is  their  ?ne?nory  blefjed? 
Shew  that  you  are  thankful  for  their  good  example, 
that  you  hold  their  memory  dear,  by  becoming  cor- 
dial, firm  friends  of  religion,  which  cafl  the  luftre  on 
their  character,  and  made  them  blefTings  in  their  day. 
Did  they  fiiine  as  lights  in  the  w^orld  ?  Be  it  your  care 


IT^  THE    EXCELLENCE    OF    RELIGION. 

that  you  may  alfo.  "  Be  ye  followers  of  God  as  dear 
*'  children  ;  and  walk  in  love,  as  Chrift  alfo  loved  youj, 
*'  and  gave  himfelf  for  you.'*  Great  Is  his  goodnefs^ 
and  great  is  his  beauty,  Tea^  he  is  altogether  lovely. 
Shall  HE  who  is  the  hrightnefs  of  the  Father'* s  glory ^  and 
the  exprefs  image  of  his  perfon^  who  wzs  full  of  grace  and 
truths  be  thought  to  have  no  beauty  that  youjhould  de- 
fire  him  /*  Will  you  unite  with  thofe  who  defpife,  reject 
and  abhor  him  ?  God  forbid.  May  he  open  your  eyes 
and  your  hearts  to  fee  the  King  in  his  glory  and  beau- 
ty ;  and  fhed  of  his  beauty  on  each  of  your  fouls. 
Sofloall  he  greatly  defire  thy  beauty.  Souls,  adorned  with 
the  Redeemer's  image  and  lovelinefs,  are  "  beautiful  as 
"  Tirzah,  comely  as  Jerufalem,  and  terrible  as  an  army 
"  with  banners."  He  who  hath  thus  renewed  them 
in  righteoufnefs,  will  make  them  an  eternal  excellency. 
For  righteoufnefs  is  immortal. 

If  heaven  excels  earth,  the  righteous  is  more  excel- 
lent than  his  neighbour.  Believe  it,  I  befeech  you, 
that  there  is  an  excellency  in  wifdom  more  than  in 
folly ;  that  the  former  excelleth  the  latter  as  far  as 
light  excelleth  darknefs.  It  giveth  life  to  them  who 
have  it.  Therefore  approve  the  things  that  are  excellent ; 
be  fincere  and  without  offence  until  the  day  of  Chrift, — 
This  is  the  excellent  way  which  we  fliew  unto  you. 
God  grant  that  your  ears  may  hear  the  voice  pro- 
claiming, This  is  the  way^  walk  ye  in  it. — AMEN. 


SERMON  XII. 

THE  HAPPINESS  OF  LIFE. 


PSALM  xxxiv.  8. 

©  TASTE  AND  SEE  THAT  THE  LORD  IS  GOOD:    BLESSED  IS  THE  MAN  THAT 
TRUSTETH  IN  HIM. 


A 


..<..<..<..<..<Q.^g^>.>..>.>.>.. 


_N  opinion  has  long  prevailed,  that  a  religious 
life  is  joylefs.  The  young  and  inexperienced  are  ef- 
pecially  liable  to  imbibe  this  opinion.  If  it  be  a  juft 
one,  how  fliall  we  perfuade  them  to  be  religious  ?  At 
their  entrance  on  life,  and  at  the  ftage  for  the  enjoy- 
ment of  it,  muft  they  be  called  upon  to  forego  plea- 
fure  ?  We  fuppofe  not :  The  prefent  difcourfe  fhall 
be  devoted  to  the  removal  of  this  groundlefs  prejudice. 
There  are  indeed  the  pleafures  of  fin.  Thefe  muft  be 
fhunned.  But  are  there  no  other  pleafures  ?  or  none 
that  are  fuperior  or  equal  to  thefe  ? 

Our  view  of  religion  is  not  taken  from  the  cruel 
and  frightful  fuperftitions  of  the  heathen  ;  nor  from 
the  monafteries  of  the  middle  ages.  In  our  view  it 
requires  not  the  facrifice  of  humanity  or  of  reafon : 
It  interferes  with  no  rational  enjoym.ent :  It  allows  us 
to  enjoy  our  portion  and  our  friends.  Yea,  under  its 
regulations,  the  pleafures  of  fociety  and  friendfliip  ; 
and  the  juft  pleafures  of  the  animal  life,  are  beft  en- 
joyed. 0  tafie  and  fee  that  the  Lord  is  good,  Bleffedis 
the  man  that  trufieth  in  him. 

In  what  does  the  enjoyment  of  life,  or  true  plea- 
fure  confift  ?  Where,  from  what  objed,  is  it  to  be 
fought  ?  The  fea  faith.  It  is  not  in  me  ;  and  the  depth 


I*t6  THE    HAPPINESS    01    LIFE. 

Jaitb,  It  is  not  with  me.  Neither  earth  nor  fkies  can 
give  it.  The  enjoyment  of  life  confifts  not  in  riches, 
or  honour,  or  fame,  or  fenfual  delights,  or  health,  or 
friends.  With  any  or  all  of  thefe,  man  may  have  his 
happinefs  to  feek,  and  ftill  enquire,  "  Who  will  ihew 
''  us  any  good  ?"  He  is  the  fubject  of  moral  govern- 
ment. He  feels  the  pains  or  pleafures  of  an  accufmg 
or  excufing  confcience.  This  principle  within  him 
is,  to  his  conduct  as  a  moral  agent,  what  the  organ  of 
vifion  is  to  his  natural  actions :  It  is  placed  in  his  bread 
as  a  regulating  power  to  his  thoughts  and  aire6i:ions, 
to  his  whole  conduct  towards  God,  or  man,  or  him- 
felf. 

Thefpirit  of  man  is  the  candle  of  the  Lord.  The  man 
who  choofes  and  adis  in  oppoiition  to  the  didlate  of 
this  rational  fpirit,  or  attempts  by  any  means  to  extin-* 
guilh  or  darken  this  candle  of  the  Lord,  is,  in  a  mor- 
al view,  guilty  of  like  folly  and  madnefs,  as  it  would 
be,  in  a  natural  view,  to  throw  himfelf  from  a  preci- 
pice with  his  eyes  open ;  or  wilfully  to  fhut  them, 
that  he  may  not  fee  the  danger  on  which  he  rulheth. 
As  this  is  contrary  to  the  powerful  principle  of  felf- 
prefervation,  common  to  mankind  and  the  animal 
creation  ;  fo  that  is  contrary  to  the  rational  and  divine 
principle,  which  requires  him  to  take  care  of  his  bet- 
ter part — to  fave  his  foul  alive. 

Shall  creatures,  to  whom  God  hath  given  under- 
ftanding,  and  made  next  in  rank  to  the  angels,  call 
evil  good,  and  good  evil  F  put  darknefs  for  light,  and  light 
for  darkncfs  ?  If  the  dignity  of  man  conlifted  in 
mere  intellect,  Lucifer  far  excels  any  of  the  human 
race.  The  dignity  of  an  intelligent  creature  coniifts 
in  the  knowledge  and  worfhip,  the  refemblance  and 
enjoyment  of  his  Creator.  All  ranks  of  moral  agents, 
men  of  all  diverfity  of  genius  and  opportunities,  are 
therefore  under  indifpenfible  obligations  to  ufe  their 
means  and  advantages  for  improvement  in  the  know- 
ledge of  God,  and  their  duty  to  him,  to  one  another^ 
and  their  own  fouls. 


THE    HAPPINESS    OF    LIFE.  177 

Added  to  the  light  of  nature,  we  have  the  much 
clearer  light  of  revelation,  to  afTure  us  what  is  the 
good,  acceptable  and  perfect  will  of  God.  Revela- 
tion only  guides  our  feet  into  the  way  of  peace.  It  exhib- 
its Jefus  Chrift  as  the  only  fource  of  reft  to  the  foul.  No 
other  hath  the  words  of  eternal  life.  The  fall  of  man 
rendered  it  neceifary  that  a  new  foundation  of  religion 
fhould  be  laid,  in  a  divine  proclamation  of  pardon  and 
grace  to  rebels.  This  proclamation  is  as  life  f^om  the 
dead  to  a  condemned  linner,  feniible  of  his  condition  : 
It  offers  reconciliation  to  enemies,  a  ranfom  for  the 
guilty,  and  brings  life  and  immortality  to  light. 

The  foul  of  man  is  of  fuch  capacity  and  duration, 
that  it  afpires  after  other  delights  than  earth  can  give, 
and  which  endure  and  improve  forever.  Compared 
with  thefe,  every  other  intereft  is  of  no  value.  It  lelT- 
ens  the  value  of  any  prefent  good,  if  we  know  that 
it  is  ftiortlived.  It  heightens  a  prefent  enjoyment,  if 
we  are  perfuaded  that  it  is  lafting.  Nor  can  any  en- 
joyment be  of  much  intrinfic  worth,  unlefs  it  be  per- 
manent. The  human  foul,  and  the  exercifes  and  en- 
joyments fuited  to  it,  being  the  only  durable  part  of 
our  frame  and  of  our  blifs,  what  is  man's  higheft  wif- 
dom  and  happinefs  ? — the  happinefs  adapted  to  his  dig- 
nified rank  among  the  works  of  God,  and  in  the  pof- 
feflion  of  which  he  will  be  fatisfied  ?  When  he  is  view- 
ed in  a  ftate  of  apoftacy— when  it  is  confidered  that 
the  crown  is  fallen  from  his  head,  that  he  is  obnox- 
ious to  the  judgment  of  God,  and  enquires.  Where- 
with Jhall  I  come  before  the  Lord  ^  what  Jhall  I  give  for 
the  fin  of  my  foul  ?  it  muft  afford  the  ftrongeft  confo- 
lation  to  be  allured  from  the  God  of  truth,  the  Father 
of  mercies,  I  have  found  a  ranfom.  This  ranfom,  while 
It  Jhcws  man  his  tranfgrejfion^  delivcreth  from  going  down 
to  the  pit.  Redemption,  which  in  one  view  proclaims 
man's  fin  and  ihame,  in  another  view  proclaims  his 
dignity — the  great  worth  of  his  foul,  which,  when 
funk  in  fin  and  ihame,  was  bought  with  a  price  above 

2S 


178  THE    HAPPINESS    OF    LIFE. 

ftlver  and  gold  ;  even  the  precious  blood  of  Emmanuel, 
God  with  us,  O  tafte  and  fee  that  the  Lord  is  good  I 
We  cannot  exprefs  or  conceive  the  greatnefs  of  his 
condefcenfion  and  friendfhip,  or  the  value  of  this  gift 
of  God — or  the  value  of  the  foul  thus  redeemed. 
All  that  a  man  hath  will  he  give  for  the  ranfom  of  his 
temporal  life.  But  the  owner  of  a  world  cannot  give 
a  ranfom  for  the  foul,  any  m.ore  than  the  beggar :  It 
called  for  a  ranfom  more  precious — a  ranfom  of  a  far 
different  kind. 

Learn  from  the  boundlefs  grace  of  God  and  the  Re- 
deemer how  to  prize  your  fouls.  Angels  minifter  for 
their  falvation.  The  God  of  all  grace  expoftulates, 
Why  will  ye  die  ?  Sinners,  who  have  forfaken  the  foun- 
tain of  living  waters  for  broken  cijierns^  can  fave  their 
fouls  alive  only  by  coming  and  taking  freely  of  the  waters 
of  life,  A  fountain  is  opened  for  fin  and  uncleannefs, 
Chrift  giveth  living  water  to  them  who  afk  him. — the 
well  of  water  which  fpringeth  up  to  everlafting  life — em- 
blem of  the  pure  river  of  water  of  life^  which  iflueth 
from  the  throne  of  God  and  the  Lamb, 

With  the  view  of  illuftrating  and  eftablifliing  the 
truth  before  us,  that  religion  is  the  moft  pleafant  and 
happy  life,  it  may  be  ufeful  to  contemplate  it  in  vari- 
ous lights. 

Firft,  In  the  ad  of  doing  and  fufferingvj\\2.t  it  enjoins, 
religion  yields  fuperior  fatisfaflion  to  any  which  thofe 
who  neglect  and  defpife  it  can  enjoy. 

It  is  a  fource  of  fubftantial  pleafure,  as  the  contem- 
plation of  natural  beauty  is  delightful  to  the  judges  of 
it.  It  requireth  labour,  circumfpeclion,  engagednefs 
and  felf-denial.  But  men  do  not  expect  the  accom- 
plifhment  of  their  worldly  hopes  without  taking  pains, 
without  encountering  diiliculties.  They  rife  up  early 
and  fit  up  late  for  the  fupplies,  and  conveniences,  and 
ornaments  of  life.  The  deareil  connexions,  and  the 
fource  of  their  greatell  comfort,  fubjedthem  to  great 
care  and  folicitude.     Religion  requires  no  other  la- 


THE    HAPPINESS   OF    LIFE.  179 

hour,  and  no  other  reftraint,  than  is  requilite  to  the 
true  enjoyment,  ufe  and  end  of  life — no  other  than  a 
light  burden.  It  requires  that  we  deny  our/elves^  and 
take  up  our  crofs — that  we  keep  under  the  body^  and  bring 
it  into  fubjedion.  But  it  does  not  require  us  to  deny 
our  reafon — unlefs  it  fhould  be  thought  a  denial  of 
reafon,  \\\2X  faith  Jiands  in  the  power  of  God^  not  in  the 
wifdom  of  men.  Such  a  thought  we  repel  by  obferv- 
ing,  that  the  teftimony  of  God  is  greater  than  that  of 
man,  and  claims  greater  regard.  Tea^  let  God  be  true^ 
and  every  man  a  lyar,  Reafon  never  taught  man  to 
deny  what  he  cannot  comprehend :  It  never  taught 
him  to  reje6l  the  teftimony  of  God,  which  is  as  clear- 
ly given  to  the  book  of  revelation  as  to  that  of  nature. 
Reafon  requires  us  to  accept  and  to  afk  wifdom  from 
the  Father  of  lights  :  Its  province  is  to  regulate  and 
control  our  bodily  appetites  ;  and  to  fupprefs  vain  im- 
aginations^ which  exalt  againjl  the  knowledge  of  God, 
Religion  enjoins  that  we  crucify  the  fiefh  with  the  affec- 
tions and  lufts — cleanfe  ourf elves  from  all  filth  inefs  of  the 
flefh  and  fpirit.  On  other  terms  men  muft  be  Haves, 
in  a  worfe  fenfe  by  far  than  any  external  ftate  can  make 
them  fo — felf-made  Haves,  the  flaves  of  their  own  lufts, 
flaves  of  Satan,  taken  captive  by  him  at  his  will.  To 
wilh  for  exemption  from  the  reftraints  of  reafon  and 
confcience — to  facrifice  our  peace  and  our  fouls  to  fen- 
fual  appetities,  to  the  pride  of  life,  or  to  mammon, 
is  folly  and  madnefs.  Prefent  your  bodies  a  living  facri- 
fice^ holy,  acceptable  to  God,  If  any  fervice  is  reafona- 
ble  and  conducive  to  happinefs,  this  is.  Let  not  fin  reign 
in  your  mortal  body,  that  you  fhould  obey  it  in  the  lufis 
thereof  Their  courfe  is  hard,  who  fulfil  the  defires  of 
the  fief  J  and  of  the  mind — who  walk  according  to  the 
courfe  of  this  world,  according  to  the  prince  of  the  power 
of  the  air,  the  fpirit  that  worketh  in  the  children  of  difo- 
bedience.  The  ambitious  and  the  avaricious  difquiet 
themfelves  in  vain,  and  travail  with  pain  all  their  days. 
Who  hath  woe  ?  who  hath  forrow,  if  not  the  epicure  ? 


180  THE    HAPPINESS    OF    LIFE. 

He  who  hath  no  rule  over  his  ownfpirit^  is  as  a  city  broken 
down  and  without  walls.     The  religious  man  is  a  ftran- 
ger  to  the  turbulence  of  paflion,  the  fad  efFeds  of  in- 
temperance, the  reftlelTnefs  of  ambition  and  avarice. 
Outward  misfortunes,  difappointments,  diftrefles  and 
injuries  do  not  deftroy  or  impair  his  inward  peace. 
His  joy  is  not  interrupted  or  allayed,  as  that  of  men 
of  the  world.     It  is  the  joy  of  a  good  confcience,  of 
the  love  of  Godfhed  abroad  in  his  heart,  of  truft  and 
confidence   in   God  through   Chrift.     Whatever  his 
outward  ftate,  his  miiid^  Jiayed  upon  Gcd^  is  kept  i?z  per- 
fed:  peace.     This  peace^  which  pajfeth  underjianding — ; 
this  joy  of  faith,,  is  the  feal  of  the  Spirit,,  the  earnefi  of 
the  heavenly  inheritance,    until  the  redemption  of  the 
purchafed poffejfion.     This  is  union  with  the  great  fource 
of  being,  perfection  and  bleffednefs — the  refult  of  con- 
formity to  him — the  privilege  of  thofe  who  are  fol- 
lowers of  God  as  dear  children,  and  walk  in  love  as 
the  difciples  of  Jefus.     It  is  their  privilege  to  rejoice 
evermore — to  give  thanks  in  every  thing — to  be  careful  for 
nothing.     As  forrowful^  yet  always  rejoicing  ;   as  having 
nothing,,  yet  p offering  all  things.     The  gofpel  proclaims 
peace  with  God  and  our  own  confciences- — peace  on 
earth.     Any  other  joy  than  that  of  religion  is  fuper- 
ficial  and  fleeting.     The  wicked,  becaufe  they  have  no 
changes,  becaufe  they  live  without  reiledion,  may  feem 
to  be  tranquil  and  happy.     But  there  is  no  true  peace 
to  them.     The  peace  of  Jefus  is  peace  which  the  world 
cannot  give,  nor  take  away — peace  amidft  the  trou- 
bles of  life.     Bereaved  of  fubftance  or  deareft  connec- 
tions, religion  faith.  The  Lord  gave,,  and  hath  taken 
away  :  Blefed  be  his  name.     In  prifon  and  chains,  the 
fervants  of  Chrift  pray  and  praife.     They  are  refined 
in  the  furnace.     A  cloud  of  witnelTes,  in  all  trials  and 
temptations,  have  exhibited  the  power  of  religion,  the 
bleffednefs  of  thofe  who  make  God  their  truft — who 
have  tafted  that  he  is  gracious.     He  manifefteth  him- 
felf  to  them,  and  not  unto  the  world.     The  ftranger 
intermeddieth  not  with  their  joy. 


7HE    HAPPINESS    OE    LIEE.  181 

Would  you  know  what  the  pleafures  of  religion  are, 
you  muft  cordially  embrace  it :  It  enfures  contentment 
in  every  condition,  and  the  blefling  of  God  on  every 
enjoyment.  Better  is  a  little  with  godlinefs  and  con- 
tentment, than  large  polTeffions  without  either.  The 
fafhion  of  the  w^orld  paffeth  away.  Has  the  godly 
man  tribulation  in  the  world  ?  He  can  glory  in  it,  be- 
caufe  he  is  juftified  by  faith,  and  has  peace  with  God 
through  Chrift,  who  hath  overcome  the  world.  Alfo 
becaufe  "  tribulation  worketh  patience,  and  patienc^ 
"  experience ;  and  experience,  hope.  All  things  work 
"  together  for  good  to  them  who  love  God."  The 
lofs  of  goods  or  friends  cannot  bereave  them  of  their 
chief  joy,  their  everlailing  Friend.  Pain  or  ficknefs 
cannot  deprive  them  of  the  reft  in  Chrift.  In  the  cafe 
of  perfecution  for  his  fake,  his  peace  is  a  balance  to 
whatever  they  lofe  or  fufter  for  righteoufnefs'  fake.  O 
tafte  and  fee  that  the  Lord  is  good. 

Every  common  mercy  is  heightened,  when  viewed 
as  coming  from  him  whom  we  have  chofen  for  our 
God  and  Father,  in  whom  our  fupreme  delight  is  pla- 
ced ;  who,  with  the  unfpeakable  gift  of  his  own  Son, 
will  freely  give  us  all  things.  Confidence  in  God  will 
not  permit  us  to  cherifti  any  defires  inconfiftent  with 
peace  of  mind  :  It  elevates  the  thoughts  and  affe(5lions 
to  fpiritual  and  eternal  objects,  greater  than  *'  eye 
"  hath  feen,  or  ear  heard,  or  have  entered  into  the 
"  heart  of  man.  My  foul  wait  thou  upon  God ;  all 
"  my  expectation  is  from  him.  My  foul  fliall  be  fatis- 
"  fied  as  with  marrow  and  fatnefs.  In  God  is  my  fal- 
^'  vation  and  glory."  Blefled  are  they  who  walk  in  the 
light  of  thy  countenance,  who  rejoice  in  thy  name  all 
the  day,  and  are  exalted  in  thy  righteoufnefs.  "  The 
"  Lord  God  is  a  fun  and  fliield  ;  the  Lord  will  give 
*'  grace  and  glory  ;  and  no  good  thing  will  he  with- 
"  hold  from  them  that  walk  uprightly.  They  dvvxll 
"  in  thefecret  place  of  the  most  high,  and  abide  un- 
^'  der  the  iliadow  of  the  Almighty."     Events  not  joy- 


182  THE    HAPPINESS    OF    LIFE. 

ous,  but  grievous,  conduce  to  the  greater  mortifica- 
tion of  fin,  growth  in  grace,  clearer  evidence  of  their 
iincerity,  greater  joy  and  peace  in  believing,  and  a 
more  lively  hope  of  eternal  glory.     Wherefore, 

Secondly,  A  life  of  religion  is  then  moft  pleafant 
and  happy,  when  purfued  with  the  greatejl  engagednefs^ 
and  the  gi:eateft  proficiency  is  made  in  it. 

In  many  fecular  undertakings,  the  firfl:  attempts  are 
difficult  and  difcour aging  ;  but  afilduous  application 
'is  rewarded  with  fkill,  facility  and  defired  fuccefs. — 
Difficulties  and  difcouragements  may  peculiarly  attend 
the  firft  entrance  on  a  religious  life.  Thofe,  who  have 
early  wandered  from  pious  paths,  have  to  expe(^  pe- 
culiar obfi:acles  in  returning  to  them.  That  they 
fhould  learn  to  do  well,  after  having  been  accuftomed 
to  do  evil,  is  refembled  to  a  natural  impofflbility — Not 
that  it  is  abfolutely  fo  ;  for  with  God  all  things  are  pof- 
fible.  He  breatheth  upon  dry  bones ^  and  they  live.  Thofe 
who  are  but  newly  reclaimed  from  a  vicious  courfe, 
not  having  the  ftrength  and  firmnefs  of  confirmed 
virtue,  are  peculiarly  expofed  to  be  foiled  by  the  af- 
fault  of  temptation.  This  is  a  weighty  reafon  for  the 
early  choice  of  religion,  which  prevents  the  difficuL 
ties  and  dangers  juil  mentioned,  lays  a  foundation  for 
greater  proficiency  and  pleafure,  in  proportion  to  the 
diligence  given  to  make  fure  our  calling  and  election. 

Other  pleafures  are  often  purfued  to  excefs.  The 
votaries  thus  mifs  their  own  end.  The  pleafures  of 
piety  are  more  certain  and  rife  higher,  the  more  con- 
ftantly  and  ardently  they  are  purfued.  Such  is  the 
fure  way  to  find,  in  our  own  experience,  the  truth  of 
thofe  words  of  Chriff,  My  joy  Jhall  be  in  you^  and  your 
foyfoall  be  fulL  But  the  ardent  purfuit  of  fome  earth- 
ly good  lays  a  fure  foundation  for  difappointment. 
That  good  may  not  be  obtained  :  If  obtained,  it  can- 
not afford  the  expected  fatisfaclion  :  It  may  foon  be 
taken  away.  All  this  diffatisfaclion  and  fruitlefs  dif- 
quietude  arc  prevented  by  religion,  or  trufi:  in    God. 


THE    HAPPINESS    OF    LIFE.  183 

They  who  have  given  him  their  heart,  wifli  not  for  indul- 
gence in  any  lin.  Efteeming  all  his  precepts  to  be 
right,  hating  every  falfe  way,  they  go  on  their  way  re- 
joicing. Waiting  on  him  they  renew  their  ftrength  ; 
run,  and  are  not  weary  ;  walk,  and  do  not  faint. 
Strait  indeed  is  the  gate,  and  narrow  the  way  of  life. 
The  fpirit  and  flefh  luft  againft  each  other.  Many 
are  the  fnares  and  allurements  of  the  world.  Great 
are  the  depths  of  Satan.  Temptations,  powerful 
temptations,  from  within  and  without,  are  inieparable 
from  the  religious  life,  in  all  ftages  and  circumftances 
of  it.  Thefe  are  owing  to  imperfed  views  and  im- 
perfect grace.  They  call  for  conftant  felf-denial  and 
watchfulnefs,  light  and  power  from  on  high.  Labour 
and  faint  not.  For  with  every  temptation  God  mak- 
eth  a  way  to  efcape.  Fight  the  fight  of  faith,  taking 
the  whole  armour  of  God.  Endure  hardnefs  as  good 
foldiers.  Strive  for  the  maftery.  Lay  afide  every 
weight,  and  the  fin  that  doth  eafily  befet  you.  Re- 
fufe  no  labour  or  felf-denial  to  which  the  Chriftian 
warfare  may  call  you.  If  the  fervice  of  the  Captain  of 
our  falvation  be  not  the  way  to  affluence  or  v/oridly 
promotion — if    it    be  no  fecurity  from  a  variety  of 

affliftions yea,    if,     in    fome     exempt    inftances, 

thofe  who  fight  under  his  banners  are,  in  a  worldly 
view,  the  mofi:  miferable  of  all  men,  let  not  thefe 
things  move  you.  For  they  receive,  even  in  the  pre- 
fent  time,  an  hundred  fold  more  than  the  world  can 
give  or  take  away.  They  are  more  than  conquerors  in  all 
things  through  him  who  loved  them,  and  gave  him- 
felf  for  them.  His  power  refting  on  them,  when  they 
are  weak,  then  are  they  ftrong. 

Look  to  the  men  whofe  wealth  is  their  confidence. 
In  the  midft  of  their  fufiiciency  they  are  in  fl:raits. 
Thofe  in  power,  if  fupercilious  and  oppreflive,  incur 
the  jufi:  hatred  of  mankind :  Or,  if  faithful  to  th.  ir 
high  truft — if  public  benefactors,  they  are  fubjeci  to 
inquietudes  from  which    other  ranks  are    exempt; 


IS-&  THE    HAPPINESS    OF    LIFE: 

and  compelled  to  appeal  to  their  record  on  high 
againft  human  ingratitude,  envy  and  calumny. — ' 
The  momentary  gratifications  of  pleafure  bring  laft- 
ing  pain.  But  religion  is  a  perpetual  fpring  of  in- 
ward comfort,  whether  a  man's  external  ftate  be  afflu- 
ent or  indigent,  exalted  or  abafed,  healthful  or  difeaf- 
ed,  joyous  or  grievous.  The  godly  and  the  fmner 
are  liable  to  the  evils  of  life.  Thefe  evils  cannot  touch 
the  fupreme  good  of  the  godly.  The  fmner,  igno- 
rant of  the  joy  of  a  good  confcience,  may  yet  know, 
from  the  reproaches  of  an  evil  confcience,  that  the 
pious  man's  choice  muft  be  a  fource  of  true  and  laft- 
ing  pleafure.  If  linners  cannot  enjoy  their  outward 
comforts,  they  m.ay  infer  that  the  godly  have  a  fure 
refuge  and  ftrong  confolation  in  all  events.  What 
avail  health,  friends,  affluence,  fame,  elevation,  if  the 
mind  is  reftlefs  as  the  troubled  fea  ?  Cares,  company, 
amufements,  may,  for  a  time,  divert  reflection  ;  but 
it  will  return.  Frequently  neither  bufmefs  nor  feftivi- 
ty  can  banifti  it.  Heavinefs  and  forrow  are  the  end  of 
their  joy,  and  mingled  with  it.  What  then  muft  be 
the  heavinefs  and  forrow,  when  their  hones  are  filled 
with  the  fins  of  their  youth  ?  Befide  perturbations  of 
confcience,  unlawful  pleafure  is  a  fruitful  fource  of 
bodily  pains  and  difeafes — of  infaniy,  poverty  wretch- 
edness ;  and  not  feldom  of  premature  death.  They 
who  are  given  to  pleafures,  are  always  open  to  fnares 
and  dangers.  Finding  nothing  at  home  to  gratify 
them — felf-reileclion  being  ihunned  as  the  foe  of  their 
peace,  they  go  abroad  for  thetr  daily  happinefs,  as  the 
beggar  from  door  to  door  for  his  daily  bread.  Not 
knowing  how  to  endure  their  own  company,  they 
cannot  be  prefumed  to  contribute  much  to  the  happi- 
nefs of  others.  To  expecl  a  pleafant  and  happy  life, 
by  a  departure  from  the  path  of  rectitude,  is  as  ab- 
furd  as  to  prefer  the  devouring  flames  of  the  bramble 
to  the  fweetnefs  and  generous  fruit  of  the  fig-tree,  the 


I 


THE    HAPPINESS    OF    LIFE.  185 

blive  and  the  vine.     Wifdoms  "  ways  are  the  ways  of 
"  pleafantnefs,  and  all  her  paths  are  peace.* 

Thirdly,  a  religious  life  is  joyful  in  the  review, 
"  The  work  of  righteoufnefs  is  peace ;  and  the  effect 
"  of  righteoufnefs  is  quietnefs  and  affurance  for  ever. 
"  This  is  our  rejoicing,  the  teftimony  of  confcience, 
"  that  in  fimplicity  and  godly  fincerity,  not  with  flefli- 
"  ly  wifdom,  but  by  the  grace  of  God,  we  have  had 
"  our  converfation  in  the  world.'*  When  the  irreli- 
gious reflect  on  the  paft,  their  hearts  reproach  them; 
Any  peace  they  have  is  owing  to  want  of  reflexion— 
pains  taken  to  corrupt  and  bribe  the  moral  judgment. 
Sometimes,  notwithftanding  all  their  attempts,  the 
force  of  confcience  is  fo  powerful,  that  neither  compa- 
ny, nor  luft,  nor  feftivity  can  ftifle  it :  Its  upbraidings 
arreft  them  amidft  their  carnal  mirth — and  fometimes 
will  not  fuffer  them  to  deep. 

A  pious  man,  on  the  contrary,  far  from  wifliing  to 
fly  from  his  own  reflections,  looks  back  with  comfort. 
/  have  fought  a  good  fight  ^  I  have  kept  the  faith,     I  know 

*  "  You  fay,  Religion  demands  of  us  a  fucceffion  of  fervices,  from  which  you 
are  exempted.  But,  O  ye  votaries  of  the  world,  let  us  examine  your  claims,  and 
fee  wherein  your  pre-eminence  appears.  Have  you  then  no  fervices  to  render  ? 
Think  of  YOUR  privations,  and  facrifices  and  fubmiflions ;  think  of  the  numerous 
and  arbitrary  laws  you  have  to  obey;  the  laws  of  opinion,  the  laws  of  cuftom, 
the  laws  of  extravagance,  the  laws  of  folly.  Yes ;  I  fometimes  think,  if  reli- 
gion were  to  rec(uirc  of  me  fuch  duties  as  the  world  impofes  upon  its  enflaved 
followers  ;  if  it  required  me  to  turn  day  Into  night,  and  deprived  me  of  feafon- 
able  repofe;  if  it  required  me  to  embrace  Indecent  and  injurious  fafhions,  and  to 
expofe  at  once  my  modefty  and  my  health  ;  if  it  required  me  to  adopt  cxpenfive 
modes  of  life,  which  devoured  my  fubllance,  and  involved  me  in  pecuniary  dif-- 
grace ;  if  it  required  me  to  fpend  my  evenings  from  home,  and  to  refign  domef- 
tic  enjoyments  to  rove  from  one  infipid  amufement  to  another  ;  if  it  required  mc 
to  give  up  all  that  is  eafy,  and  fimple,  and  na:ural,  for  ceremonies,  vifits  and 
crowds,  where  al)  is  artificial,  ftudied  and  forced;  if  It  required  me  to  convert 
my  dwelling  into  the  confufton  and  diforder  of  a  rout ;  to  ftoop  to  the  abfurditles 
of  a  mafquerade  ;  to  hazard  my  own  life  and  the  life  of  a  fellow  creature,  be- 
taufe  I  had  received  an  offence,  perhaps  unintentionally  given,  and  allowed  me  not 
the  choice  of  a  refufal ;  then  I  ihould  conceive  a  difguft  ;  then  I  {hould  long  to 
emancipate  myfeif  from  fuch  capricious  defpotifm  ;  I  Ihould  figh  for  liberty  ;  for 
what  liberty  could  I  enjoy,  while  conipelled  to  fubmit  to  what  is  unreafonable  and 
foolifli,  to  what  is  dlfhonourable  snd  Ihameful,  to  what  is  injurious  and  r«inous  .' 
But  remember,  ye  followers  of  the  vain  world,  thefe  are  the  commands  you 
obey;  thefe  are  the  fervices  you  render.*' 

Jay's  Sermens,  p.  448,  449, 

24 


186  THE    HAPt>INESS    OF    LIFE, 

iv/jom  I  have  believed.  What  he  hath  done  and  fufFered 
in  life,  has  been  in  obedience  to  the  will  of  God — in 
imitation  of  the  Saviour  s  pattern,  and  through  Chrift 
ftrengthening  him.  The  God  and  Father  of  our  Lord 
Jefus  Chrift  is  in  him  a  reconciled  God — the  great  Re- 
deemer is  his  friend.  Is  peace  with  God,  through  an 
atoning  and  interceding  Mediator,  and  peace  in  our  own 
breafts,  to  be  exchanged  for  fublunary,  traniient  joys  r 
for  filver  and  gold  ?  for  the  kingdoms  and  glory  of  this 
world  ?  The  Chriftian  has  a  treafure  in  all  things.  The 
worlds  and  life^^  and  deaths  ihi?igs  prefent  and  to  come  are 
his.     O  tafte  and  fee  that  the  Lord  is  good. 

Fourthly,  A  religious  life  lays  a  foundation  for  ajcij- 
ful  death. 

The  wifdom  or  folly  of  any  courfe  or  purfuit  may 
be  eftimated  by  a  contemplation  of  the  iiTue.  What 
is  the  ilTue  of  a  life  of  pleafure  ?  Endlefs  pain.  We  no 
fooner  read  of  the  death  of  a  fenfualift,  than  we  find 
that  he  lifted  up  his  eyes  in  torments.  He  had  received 
all  his  good  things  in  this  life  ;  and  a  great  gulf  is  fix- 
ed between  an  impenitent  in  hell  and  the  joys  of  hea- 
ven. What  is  the  ilTue  of  the  mifer*s  life  ?  He  carries 
nothing  away  with  him.  He  has  laid  up  no  treafure,  he 
has  no  portion,  in  a  better  world.  Cankered  filver  and 
gold  cannot  profit  in  the  day  of  wrath,  "  Thou  fool,  this 
"  night  lliall  thy  foul  be  required  of  thee.  Then  whofe 
"  fliall  thofe  things  be  which  thou  haft  hoarded  ?  So  is 
"  he  who  layeth  up  treafure  for  himfelf,  and  is  not 
"  rich  towards  God."  What  is  the  iffue  of  worldly 
ambition,  the  pride  of  life  ?  Shame  and  everlafting 
contempt,  Man  who  is  in  honour^  and  underjlandeth 
710 1^  is  like  the  beajls  thai  perifh.  Remark,  on  the  other 
hand,  the  iffue  of  the  life  of  the  perfecl  and  upright 
man.  'The  end  of  that  man  is  peace,  "  To  them  who, 
"  by  patience  in  well-doing,  feek  for  glory,  honour  and 
"  immortality,  eternal  life — a  crown  of  glory  which 
*'  fadeth  not  away — treafures  where  no  thief  approach- 
"  eth  nor  moth   corrupt eth  ;  durable  riches — rivers 


THE    HAPPINESS    OF    LIFE.  18*7 

"  of  ^'  unmingled,  unfailing  "  pleafures."  Are  any 
fufferings  of  the  prefent  life  worthy  to  be  compared 
with  the  glory  to  be  revealed  ? 

When  we  fpeak  of  an  happy  death,  it  proceeds  upon 
the  fuppofition  of  having  lived  and  died  to  the  Lord. 
Shall  it  be  faid  that  fuch  a  life  is  not  an  happy  one  ? 
What  is  happinefs,  if  peace  always^  and  by  all  means ^  is 
not  ?  if  contentment,  in  whatever  ftate  we  are,  is  not  ? 
if  joy  unfpeakable  and  hope  fure  and  ftedfaft  is  not  ? 
Are  fuch  peace,  contentment,  joy  and  hope  to  be  found 
without  religion  ?  If  no  inftance  of  the  kind  can  be 
produced,  you  muft  acknowledge  that  religion  has  the 
only  claim  to  thefe  bleiTed  fruits.  Yea,  finners  them- 
felves  being  judges,  a  religious  life  is  the  moft  happy, 
if  we  take  the  end  of  it  into  confideration.  For  it  is 
the  univerfal  prayer  of  finners.  Let  me  die  the  death  of 
the  righteous. 

"  Delight  thyfelf  in  the  Lord ;  and  he  fhall  give 
*'  thee  the  defires  of  thy  heart."  He  will  guide  you 
by  his  counfel  through  life — refolve  your  doubts — 
lead  you  in  a  lafe  and  plain  path — guard  you  againft 
the  error  of  the  wicked,  whofe  way  is  as  darknefs — 
and  caufe  your  path  to  fliine  more  and  more.  It  is  an 
high  privilege  to  have  him  for  our  counfellor,  who  is 
light,  and  in  whom  is  no  darknefs  at  all.  By  his  light 
we  may  walk  through  darknefs.  In  whatever  myftery 
his  providence  may  be  involved,  his  children  look  for- 
ward to  the  period  when  this  myftery yZ?<r///  hefiniflded-— 
when  in  his  light  xh^j /ball fee  light.  In  the  multitude  of 
thoughts  which  they  have  for  themfelves,  for  their  coun- 
try, for  the  church,  for  the  caufe  of  truth,  his  comforts 
delight  their  fouls.  They  reft  affured  of  the  final  triumph 
of  truth  and  righteoufnefs.  "  Light  is  fown  for  the 
"  righteous,  and  gladnefs  for  the  upright  in  heart." 
Bleffed  are  they,  to  whofe  morning  of  life  can  be  ap- 
plied. Thou  art  the  guide  of  my  youth. 

Man  is  born  to  trouble.     The  friends  of  God  and 
his  Son  bear  the  troubles  of  life  with  a  compofure  to 


188  THE    HAPPINESS    OF    LIFE, 

which  the  wicked  are  ftrangers.  God  is  the  fupportei* 
and  comforter  of  his  faints,  their  prefent  help  in  trouble^ 
their  refuge  and Jirength — their  defence  againft  the  foes 
of  their  fouls — beyond  comparifon  the  moft  dangerous 
foes.  "This  is  the  victory  which  overcometh  the 
*'  world,  even  our  faith.  If  God  be  for  us,  who  can  be 
"  againft  us  ?"  Chriftians  can  "  count  it  all  joy,  when 
"  they  fall  into  divers  temptations ;  knowing  this, 
"  that  the  trial  of  th^ir  faith  worketh  patience  ;'* 
and  that  God  hath  promifed  to  them  who  love  him, 
and  endure  temptation  as  a  proof  of  their  love,  that 
they  fhall  receive  the  crown  of  life.  It  is  an  honour, 
a  privilege,  to  fuffer  as  a  Chriftian,  fupported  by  the 
peace  of  Jefus,  by  confcious  integrity,  and  the  affur- 
ance  of  a  great  recqmpence  of  reward.  It  being  his  hea- 
venly Father'* s  good  pie afure  to  give  him  the  kingdo?n^  no- 
thing needful  or  beft  will  be  withheld.  The  God  of 
his  hope  is  the  beft  judge  what  is  needful  or  beft.  God 
is  at  his  right  hand  in  all  difficulties  and  perplexities, 
dangers  and  fears,  changes  and  forrows  ;  fo  that  he 
fhall  never  be  moved.  "  I  have  fet  the  Lord  always 
"  before  me.  My  heart  is  glad,  and  my  glory  rejoiceth. 
"  Though  I  walk  through  the  valley  of  the  fliadow  of 
"  death,  I  will  fear  no  evil ;  for  thou  art  with  me  ; 
"  thy  rod  ancl  thy  ftaff  they  comfort  me.  As  for  me, 
"  I  ihall  behold  thy  face  in  righteoufnefs  ;  I  fhall  be  fa- 
"  tisfied,  when  I  av/ake,  with  thy  Ukenefs." 

Religion  fets  before  us  the  way  of  life,  and  the  way 
of  death.  She  is  juftified  of  her  children.  If  it  is  not 
wifdom  to  choofe  life,  produce  your  caufe^  faith  the  Lord; 
bring  forth  your  fir  ong  reafons  to  iuftify  your  refufal  of 
the  good  part  which  fhall  never  be  taken  away — your 
unwillingnefs  to  come  to  Chrifl,  that  you  might  have 
life  ;  your  obiections  to  his  terms,  who  is  the  way,  the 
truth,  and  the  life — your  excufes  and  delays — your 
halting  between  two  opinions — your  preference  of  va- 
nity and  vexation  to  fubftantial  and  lafting  happinefs — 
y6ur  preference  of  death  to  Hfe. 


THE    HAPPINESS    OF    LIFE.  189 

The  foe,  who  takes  from  us  our  outward  enjoy- 
merits  and  our  peace,  and  who  proceeds  to  torture  and 
even  kill  the  body,  is  not  fo  bitter  a  foe  as  thofe  are  to 
themfelves,  who  hate  the  Hght  of  truth,  and  deftroy 
their  own  fouls — defpife  the  peace  of  God,  the  inher- 
itance incorruptible  and  undefiled,  "  Peace  of  mind 
^'  was  the  great  thing,  to  which  all  the  philofophy  and 
"  wifdom  of  the  world  ever  fought  to  bring  men.  No 
"  man  in  his  wits  would  fubmit  tq  perpetual  licknefs 
"  and  pain  for  the  fake  of  gaining  a  great  fortune  ;  and 
"  yet  no  difeafe  in  the  world  is,  for  the  fharpnefs  of  it, 
^'  comparable  to  the  lling  of  a  guilty  mind ;"  as  "  no 
"  pleafure  is  comparable  to  that  of  a  good  confcience." 
The  good  man  Jhall  be  fatisfied  from  himfelf. 

Who  ever  repented  their  choice  of  true  religion  ?  or 
that  they  chofe  it  in  their  youth  ?  My  young  hearers, 
would  you  be  wife  for  yourfelves  ?  then  make  early 
choice  of  God  and  Chrift.  Would  you  be  wife  for 
foul  and  body,  for  time  ^nd  eternity  ?  then  begin  life 
in  the  fear  of  the  Lord.  Be  in  his  fear  all  your  life 
long.  Thus  you  w\\\.fp end  your  years  in  pleafure.  It  will 
be  well  with  you  here  and  for  ever.  You  "  delire  life 
"  that  you  may  fee  good."  For  the  attainment  of 
this  end,  the  true  courfe  is  that  recommended  in  fome 
following  verles  of  the  context.  "  Keep  thy  tongue 
"  from  evil,  and  thy  lips  from  fpeaking  guile  ;  depart 
''  from  evil,  and  do  good ;  feek  peace,  and  purfue  it. 
"  The  eyes  of  the  Lord  are  over  the  righteous,  and 
"  his  ears  are  open  unto  their  cry.'*  By  poftponing  re- 
ligion, you  abridge  yourfelves  of  the  pleafures  of  con- 
templation and  love — the  pleafures  of  an  approving 
heart — the  pleafures  of  hope,  which  fprings  immortal 
in  the  foul,  and  enables  the  fubjecb  of  it  to  fnifh  his 
courfe  with  joy.  Neglecting  religion  in  the  morning  of 
your  days,  what  heart  will  you  have  to  it  in  the  even- 
ing of  them  ?  Many  have  mourned  at  the  laft,  that 
they  hated  inftrudion,  and  defpifed  reproof  in  their 
youth  :  AVhat  a  review,  at  the  end  of  life,  have  thofe 


190  THE    HAPPINESS    OF    LIFE. 

who  wafte  and  abufe  its  golden  period  ?  But  what  pleal- 
ure  to  reflect,  when  the  days  arrive,  in  which  earthly 
delights,  or  the  reliih  to  them,  depart,  that  a  religious 
courfe  was  early  embraced  ?  O  tafte  and  fee  that  the 
Lord  is  good.     BlelTed  is  the  man  that  trufteth  in  him. 

Does  it  not  appear,  that  a  religious  life  is  very  far 
from  being  joylefs  ?  Who  but  the  men  of  piety  rejoice 
and  are  glad  all  their  days  ?  In  proportion  as  they  prefs 
toward  the  mark  for  the  prize  of  their  high  calling, 
they  go  on  their  way  rejoicing.  The  ungodly  are  not  fo.  In 
league  with  death,  at  agreement  with  hell,  they  are 
wearied  in  the  multitude  of  their  counfels.  The  way 
that  feemeth  right  to  them,  is  no  other  than  the  way 
to  hell. 

Beware  left  you  imbibe  early  prejudices  againft  the 
beft  courfe  of  life — the  paths  of  righteoufnefs  and 
peace.  The  wifdom  from  above  is  an  invitation  to  per- 
fect purity  and  freedom,  peace  and  joy — to  perfect  love ^ 
which  cajieth  out  fear  :  It  guards  againft  innumerable 
evils,  and  fupports  under  fuch  as  are  unavoidable  :  It 
turns  forrow  into  an  occaiion  of  joy  :  It  is  light  in  dark- 
nefs  :  It  takes  away  the  fting  of  death.  Would  to  God 
that  all  were  perfuaded  cordially  to  embrace  this  hea- 
venly wifdom — the  wifdom  of  the  juft.  The  earlier  it 
is  embraced  the  better — greater  peace — more  fure 
hope. 

The  friend,  with  whom  we  have  taken  fweet  coun- 
fel,  to  whom  our  obligations  are  the  greateft,  is  often 
in  our  thoughts.  Would  you  prove  unmindful  of //^^^ 
friend,  who  is  "  not  far  from  every  one  of  us  ?  in 
'-  whom  we  live,  and  move,  and  have  our  being  ?  who 
"  givetli  us  all  things  richly  to  enjoy  ?''  Inftead  of  think- 
ino;  of  him  with  awe  and  reverence,  sfratitude  and 
complacency,  would  you  banifh  him  from  your  minds  r 
From  him  all  your  delights  come,  even  every  good 
and  perfect  gift.  And  is  he  yet  un amiable  ?  Is  there 
no  pleafure  in  a  fenfe  of  his  ipccial  love  ?  in  the  joy  of 
bis fahation  ?  Would  you  fay  to  him,  and  his  friends. 


THE    HAPPINESS    OF    LIFE.  1^1 

the  excellent  of  the  earth.  Depart  from  us?  We  hope 
better  things  of  you.  Acquaint  now  thyfelf  with  him^ 
and  be  at  peace :  Hereby  good  Jhall  come  unto  thee.  Reli- 
gion is  the  employment  of  our  nobleft  powers,  and  the 
fource  of  the  higheft  pleafures  of  which  we  are  capa- 
ble— pleafures  durable  and  ever  improving.  It  is  a 
well  of  water  fpringing  up  to  everlq/iing  Ufe. 


SERMON  XIII. 

THE  STANDARD  OF  HONOUR. 


M 


PROVERBS,  iii.  25. 
THE  WISE  SHALL  INHERIT  GLORY. 
..<..<..<..<Q^Q>..>.>.>.. 


Y  prefent  delign  is  to  difcufs  and  improve 
this  obfervation,  That  religion  is  the  high  eft  honour, — 
Other  llandards  have  been  fet  up  and  reforted  to.  I 
will  attempt  to  fhew  you  that  they  are  falfe  ftandards — 
that  you  will  then  honour  yourfelves,  and  then  only^ 
when  you  ftiew  refped  to  religion,  by  preferring  to  all 
praife  the  honour  that  cometh  from  God.  To  difcern 
and  purfue  this  as  the  true  dignity  and  glory  of  man, 
will  peculiarly  commend  thofe  who  are  in  the  morn- 
ing of  life,  and  to  whom  we  look  to  fupport  the  caufe 
of  religion  in  time  to  come.  In  a  courfe  of  fermons 
to  them,  it  is  proper  that  religion  be  Ihewn  to  be  hon- 
ourable in  itfelf,  and  the  way  to  honour  and  glory. 

Shall  it  be  taken  for  granted,  that  religion  debafes 
man  ? — that  it  is  fuited  only  to  a  few  ignoble,  grovel- 
ing fpirits  ;  fuch  as  cannot  rife  above  vulgar  prejudi- 
ces— bigots  of  a  narrow  education  ?  Have  perfons  of 
genius,  of  enlarged  minds  and  improved  education, 
difcovered  and  proved  that  it  merits  contempt  rather 
than  reverence  ?  Do  fuch  as  are  in  reputation  for 
wifdom  and  honour,  think  lightly  of  it  ?  and  would 
mankind  be  better  without  it  ?  We  hope  to  fhew  yon 
that  fuch  fentiments  are  wholly  unfounded — that  the 
defpifers  of  religion  are  infamous,  and  thofe  who  hon- 

25 


194  THE    STANDARD    OF    HONOUR. 

our  it  are  honourable,  whatever  their  age,  talents,  or 
rank  in  life.  "  Exalt  her,  and  fhe  fliall  promote  thee  : 
"  She  ihall  bring  thee  to  honour,  when  thou  doft  em- 
"  brace  her.  She  fliall  give  to  thine  head  an  orna- 
^'  ment  of  grace ;  a  crown  of  glory  fliall  fhe  deliver 
"  to  thee.     The  wifejhall  inherit  glory'' 

Glory  and  wifdom  are  conneded,  as  fliame  and  folly 
are  in  the  other  claufe  of  the  verfe.  Shame  Jhall  be  the 
promotion  of  fools. 

In  the  eighth  chapter  of  this  book,  wifdom  is  rep- 
refented  as  a  perfon  of  diftinguiflied  excellence  and 
dignity,  "  fet  up  from  everlafting,  brought  up  with'* 
the  Creator  of  the  world,  "  daily  his  delight,  rejoic- 
"  ing  always  before  him — rejoicing  alfo  in  the  habita- 
"  ble  part  of  his  earth,  and  whofe  delights  were  with 
"  the  fons  of  men."  This  defcription  hath  been  gen- 
erally applied  to  Chrift,  "  the  wifdom  of  God-^ — the 
"  Word  who  was  in  the  beginning  with  God ;  who 
"  was  made  flefh,  and  dwelt  among  us,  full  of  grace 
"  and  truth — in  whom  are  hid  all  the  treafures  of 
"  wifdom  and  knowledge  ;"  and  who  declared,  Jf  any 
manfer^e  me^  him  will  my  Father  honour.  Thefe  words 
of  the  Saviour  are  fimilar  in  import  to  thofe  of  the 
text.  The  wife  fhall  inherit  glory.  The  fervants  of 
Chrift  are  wife  to  falvation  :  They  are  the  children  of 
wifdom,  however  fcorned  by  the  men  of  the  world, 
whofe  wifdom  is  fooliflinefs  with  God,  as  his  is  fool- 
iftmefs  with  them. 

A  capacity  for  religion  and  its  rewards  is  the  glory 
of  intelligent  beings — Dependent  creatures,  (as  all  cre- 
ated intelligences  are)  owe  fubmiflion,  gratitude  and 
fupreme  homage  to  the  Lord  of  all.  Giving  him 
this  glory  due  to  his  name,  they  acl  up  to  their  rank 
in  the  creation.  Their  noble  faculties  are  exercifed, 
are  delighted,  in  the  furvey  of  his  works,  which  pro- 
claim his  wifdom,  power  and  Godhead,  and  declare 
his  glory.  Thrones  and  dominions,  principalities  and 
powers,  fuperior  beings  of  every  order  in  heaven,  caft 


THE    STANDARD    OF    HONOUR.  195 

tkeir  crowns  before  the  throne  of  the  eternal  King, 
and,  with  veiled  faces,  worfliip  him  in  whofe  fight  the 
ftars  are  not  clean.  They  need  no  ftimulus  to  this 
fervice.  They  reft  not  from  it  day  or  night.  In  ever 
bleffing  they  are  ever  bleft.  "  The  Lord  hath  prepar- 
"  ed  his  throne  in  the  heavens  ;  and  his  kingdom  rul- 
"  eth  over  all.  Blefs  the  Lord,  ye  his  angels,  that  ex- 
"  eel  in  ftrength,  that  do  his  commandments,  hearken* 
"  ing  to  the  voice  of  his  word,  Blefs  ye  the  Lord,  all 
"  ye  his  hofts ;  ye  minifters  of  his,  who  do  his  will," 
not  only  in  heaven  but  in  earth  ;  ye  "  eyes  of  the 
"  Lord,  that  run  to  and  fro,  and  encamp  round  them 
"  who  fear  him."  This  honour  have  the  bleffed  an- 
gels :  They  know  no  other.  They  have  not  a  wifh 
nor  a  thought  but  in  fubferviency  to  his  pleafure. 
The  alacrity  with  which  they  execute  it,  fhews  that 
they  place  their  glory  and  happinefs  in  an  entire  con- 
formity and  fubmiffion  to  him. 

The  glory  of  man's  innocent  ftate  confifted  in  the 
fame  thing.  God  created  him  in  his  image,  next  in  rank 
to  the  angels,  and  crowned  him  with  glory  and  hon- 
our. Diftinguifhed  from  the  lower  animals  in  the  ex- 
cellence of  his  foul,  what  could  conftitute  his  true  dig- 
nity ?  what  could  be  the  part  of  wifdom  for  him,  but 
to  continue  obedient  to  God,  who  had  put  fuch  a  dif- 
tinclion  upon  him?  Among  the  great  and  marvel- 
lous works  of  God,  which  we  behold,  the  moft  mar- 
vellous is  the  union  of  an  immortal  mind  with  an  ani- 
mal body.  The  crown  fell  from  man,  when  the  fu- 
periority  of  his  mind  yielded  to  the  indulgence  of  ap- 
petite— when  he  was  feduced,  by  the  vileft  being  in 
the  univerfe,  to  break  the  covenant  of  his  God. 
Then  was  his  glory  turned  into  fhame.  Then 
was  he  troubled,  as  VvtII  he  might  be,  at  the  prefence 
of  his  Maker.  Confufion  fucceeded  to  confidence. 
He  meditated  nothing  but  terror.  He  had  believed 
the  deceiver  :  he  had  coveted  forbidden  knowledge. 
Behold  the  confequence.  He  attempted  to  fly  from 
HIM  who  fillcth  immenfity.     Fig-leaves  were  thought 


196        THE  STANDARD  OF  HONOUR. 

a  covering  for  nakednefs.  By  his  offence  he  loft  para-* 
dife  ;  the  ground  was  curfed  for  his  fake.  He  was 
doomed  to  get  his  bread  in  the  fweat  of  his  face  ;  and 
the  forrow  of  his  partner,  who  was  firft  in  the  tranf- 
greflion,  was  greatly  multiphed  ;  and  both  were  doom- 
ed to  return  to  duft» 

You  fee  the  fad  fruit  of  the  firft  defire  of  forbid- 
den knowledge.  Forbidden  fruit,  it  was  imagined, 
might  make  man  wife :  It  appeared  pleafant  to  the 
eyes.  Whence  had  it  this  appearance  ?  Satan  had  firft 
blinded  the  eyes  of  our  progenitors.  He  fuggefted, 
and  his  fuggeftion  was  admitted,  Te  Jhall  be  as  gods. 
Here  is  the  fource  of  our  fliame.  Hence  the  origin  of 
evil.  If  the  progenitors,  who  brought  fin,  forrow  and 
death  into  the  world,  who  have  entailed  fuch  mife- 
ries  on  their  race,  that  man  who  is  born  of  a  woman 
is  of  few  days  and  full  of  trouble — if  they  were  wife, 
and  purfued  the  path  of  glory,  then  was  their 
tempter  wife.  Then  did  he  alfo  afpire  to  juft  glory, 
when  he  headed  a  rebeUion  in  heaven*  "  How  art 
"  thou  fallen  from  heaven,  O  Lucifer,  fon  of  the 
"  morning  ! — For  thou  haft  faid  in  thy  heart,  I  wil) 
*'  exalt  my  throne  above  the  throne  of  God — I  will 
"  be  like  the  most  high.  The  angels,  who  kept  not 
*'  their  firft  eftate,  but  left  their  own  habitation,  he 
"  hath  referved  in  everlafting  chains  under  darknefs, 
"  unto  the  judgment  of  the  great  day." 
r  Endowed  with  a  foul  capable  of  endlefs  improve- 
ment in  the  knowledge  and  refemblance  of  God,  man's 
glory  muft  confift  in  the  honour  which  comes  from 
him.  His  judgment  is  according  to  truth.  Com- 
pared with  this  it  is  a  fmall  thing  to  be  judged  of  man's 
judgment.  With  him  we  have  to  do.  To  him  every 
one  of  us  muft  give  account. 

If  you  fpeak  of  honour,  it  is  proper  to  afli,  In  whofe 
opinion  ?  You  anfwer.  In  the  opinion  of  good  judges. 
Who  then  is  fo  good  a  judge  as  the  only  wife  God  ? 
the  bleffed  and  fupreme  Potentate  ?  To  be  approved 


ITHE    STANDARD    OF    HONOURi  197 

i?f  him — to  be  of  that  number  whom,  he  will  honour^ 
you  muft  be  truly  religious.  This  is  the  only  true 
wifdom.  And  our  fubjed  fpeaks  of  a  glory  which 
the  wife  Ihall  inherit. 

It  is  difhonourable  to  be  a  Jla've,  To  whom  then 
fhall  this  appellation  be  applied  ?  Not  to  thofe  who  are 
in  bondage  for  life — in  the  moft  cruel  bondage  to  fuch 
as  trade  in  the  fouls  of  men^  as  in  herds  of  cattle. 
This  outward  bondage,  whatever  its  tendency,  does 
not  neceffarily  bind  the  powers  of  the  foul.  The 
foul  may,  notwithftanding,  enjoy  the  nobleft  freedom, 
the  glorious  liberty  ofthefons  of  God.  The  fame  may  be 
faid  of  the  captive  and  prifoner  in  chains.  And  if  fo, 
they  have  a  glory  fuperior  to  what  thofe  can  boaft, 
who  bring  them  into  bondage,  and  detain  them  in 
fervitude.  If  the  dominion  over  their  bodies  has  no 
other  effe6l  upon  the  foul  than  to  difplay  to  better  ad- 
vantage their  fortitude,  and  other  virtues  which 
wrongful  fufferings  call  forth,  they  difplay  a  greatnefs, 
which  all  muft  admire  ;  but  which  the  authors  of  their 
fufferings  would  by  no  means  difplay  upon  a  change 
of  circumftances. 

They  are  another  fet  of  men  whom  we  pronounce 
to  be  vile  and  contemptible  flaves — deftitute  of  the 
principle  of  true  honour,  and  deferving  of  the  greateft 
reproach.  We  mean  the  men  Vv^ho  make  themfelvcs 
Haves.  Neither  men  nor  devils  can  make  fuch  Haves 
as  thefe.  They  are  made  by  their  own  choice.  The 
Have  of  paffion,  appetite,  luft,  fafliion,  opinion,  is  a 
felf-made  flave,  "  He  that  has  no  rule  over  his  own 
•'  fpirit  is  as  a  city  broken  down,  and  without  walls," 
expofed  to  every  foe  that  would  divide  the  fpoiL 
The  epicure,  a  ftranger  to  every  enjoyment  but  fenfu- 
al,  is  funk  to  a  level  with  the  beafts  that  perifli.  He 
glories  in  his  fhame.  The  miferies  and  dilhonour  of 
the  flave  of  luft  need  not  be  mentioned  :  He  fubverts 
all  focial  order  and  happinefs.  The  dilhonour  is  not 
confined  to  himfelf ;  It  involves  the  ruin  of   thofa 


198        THE  STANDARD  OF  HONOUR. 

with  whom  his  illicit  intercourfe  is  kept  up,  and  the 
difgrace  of  their  connections.  The  licentious  may 
boall:  of  liberty.  But  liberty,  unreftrained  by  law,  is 
the  liberty  of  a  thief,  and  a  robber.  It  is  faid  indeed 
that  there  is  honour  among  fuch — honour  which  but 
very  few  will  envy.  When  the  fruits  of  induftry  and 
talents  are  claimed  as  common  property — ^when  the 
idle,  the  ignorant  and  clamorous  obtain  the  honours 
and  emoluments  purchafed  by  diligence,  knowledge 
and  modeft  worth,  civilization  is  exchanged  for  bar- 
barifm,  and  every  incentive  to  ufeful  and  honourable 
purfuits  extinguifhed.  Merit  is  degraded.  Folly  and 
demerit  are  elevated.  When  fuch  is  the  ftate  of  fo- 
ciety,  the  p  oft  of  honour  is  a  private  fiation. 

The  flave  of  amufement  is  a  flave  to  frivolity  and 
inlignificance,  a  confumer  of  time,  an  incumbrance  and 
nuifance  to  the  community  ;  and,  with  an  ardent  paf- 
iion  for  pleafure,  feeks  reft,  but  finds  none.  This  is 
not  honourable,  but  opprobrious,  to  any  character. 

If  true  glory  has  any  folid  foundation,  fafliion  and 
general  opinion  cannot  be  the  ftandard  of  it ;  for  no- 
thino-  is  more  chano'eable  than  thefe. 

Granting  then  that  there  is  no  glory  m  the  domm- 
ion  of  paffion,  appetite,  luft,  amufement,  fafliion  and 
prevailing  opinion,  take  a  view  of  their  oppoiites,  and 
fee  if  they  lead  in  the  path  of  glory. 

"  He  that  is  flow  to  anger  is  better  than  the  mighty; 
"  and  he  that  ruleth  his  fpirit  than  he  that  taketh  a 
"  city."  All  mankind  will  agree  in  this  fentiment, 
thofe  only  excepted  who  are  the  fport  of  paflion. 

Nor  can  there  be  any  other  difference  of  fentiment 
in  regard  to  the  government  of  appetite.  He  who  is 
fober  and  temperate  in  all  tilings,  keeping  under  his 
body  and  bringing  it  into  fubjedion,  enjoys  himfelf, 
and  is  held  in  reputation — at  leaft  fo  far — -Very  differ-^ 
ent  from  him,  in  whom  the  law  in  the  members  con- 
trols the  law  in  the  mind,  bringing  him  into  cap- 
tivitv. 


THE    STANDARD    OF    HONOUR.  199 

The  fame  holds  true  with  refpedl  to  the  reftraint  of 
luft.  He  who  "  poffeffeth  his  vefTel  in  fanclification 
"  and  honour"* — whofe  care  it  is  to  ^'  crucify  the 
"  flefh,  with  the  afFedions  and  lufts" — who  "  keeps 
"  himfelf  unfpotted  from  the  world,"  ads  as  becomes 
a  rational  creature,  who  is  under  law  to  God.  Sin 
does  not  reign  in  his  mortal  body :  He  does  not  obey 
it  in  the  lulls  thereof  No  fruit  but  ihame  refults  from 
the  indulgence  of  them. 

If  there  is  no  dignity  in  the  prevailing  love  of  pleaf- 
ures,  in  dwelling  carelefsly,  in  following  reigning  cuf- 
tom  or  opinion,  however  mutable,  there  may  be  dig- 
nity in  attention  to  ufeful  and  improving  purfuits  ;  in 
not  being  conformed  to  the  world,  whereinfoever  it 
would  enfnare  the  foul,  and  feduce  us  from  what  we 
owe  to  ourfelves  as  intelligent  creatures,  who  have  life 
and  immortality  fet  before  us — who  have  other  and  fu- 
perior  concerns  to  mind  than  a  prefent  convenience, 
advantage  or  intereft. 

Further  ;  what  glory  is  there  in  hoarding  up  riches^ 
and  fetting  the  heart  upon  them  ? — in  prefuming  that 
our  houfes  fhall  continue  for  ever  ?  that  neither  we 
nor  our  treafures  ihall  fee  corruption  ?  "  Be  not  thou 
"  afraid  when  one  is  made  rich,  when  the  glory  of  his 
"  houfe  is  increafed.  For  riches  take  wing  and  flee 
^'  away.*'  When  they  change  their  owners,  the  many 
friends,  who  had  gathered  round  their  former  poffefl- 
ors,  defert  them,  and  go  over  to  the  new  holders. 
When  the  rich  man  "dieth,  he  fhall  carry  nothing 
"  away :  His  glory  fhall  not  defcend  after  him."  Nor 
doth  he  know  whether  a  wife  man  or  a  fool  fhall  be 
his  heir.  "  He  difquieteth  himfelf  in  vain.  He  heap- 
eth  up  riches"  with  great  care  and  pains,  and  knoweth 
not  who  Jh all  gather  them.  This  is  his  folly.  Like  Jheep 
are  they  laid  in  the  grave.  It  is  more  wife  and  honour- 
able  to  lay  up  treafures  in  heaven.  Thefe  treafures  are 
durable  and  fatisfying,  fubjecl  to  no  decay  or  difafler. 
The  "  rich  in  faith  are  heirs  to  a  kingdom,"  however 


20O  THE    STANDARD    OF    HONOUR. 

poor  in  this  world.  The  "  rich  in  good  works  lay  up 
"  in  ftore  for  themfelves  a  good  foundation  againft  the 
'^  time  to  come."  God  honoureth  them,  by  regarding 
them  as  his  almoners.  "  He  who  hath  pity  upon  the 
"  poor,  lendeth  unto  the  Lord ;  and  that  which  he 
"^  hath  given,  will  he  pay  him  again."  The  Redeemer 
and  the  Judge  of  the  world  will,  at  the  great  day,  re- 
ward charitable  deeds,  fhewn  to  the  proper  objects, 
and  from  worthy  motives,  as  done  to  himfelf.  "  Come, 
"  ye  bleffed  of  my  Father,  inherit  the  kingdom  pre- 
^  pared  for  you.  When  thou  doeft  thine  alms,  do 
*'  not  found  a  trumpet  before  thee — that  thou  mayefl 
"  have  glory  of  men — But  when  thou  doeft  alms,  let 
"  not  thy  left  hand  know  what  thy  right  hand  doeth  : 
"  That  thine  alms  may  be  in  fecret :  And  thy  Father 
"  who  feeth  in  fecret,  himfelf  Ihall  reward  thee 
"  openly." 

Again,  will  you  call  the  pride  of  life  true  glory  ?  We 
will  take  a  fhort  view  of  the  pride  of  exterior  magnifi- 
cence— the  pride  of  conqueft — the  pride  of  fuicide  and 
duelling — -the  pride  of  genius  and  talents,  conne6ted 
with  the  defire  of  fame. 

Firft,  the  pride  of  exterior  magnificence.  If  exterior 
fplendour  be  accompanied  with  no  greatnefs  of  mind, 
it  can  but  render  the  pofTelTor  more  confpicuoufly 
ridiculous.  Inftances  of  this  kind  will  at  once  occur  to 
every  obferver.  Outward  circumftances  confer  no  dig- 
nity, where  there  was  none  before.  Perfons  reiiding 
in  fuperb  edifices,  clothed  in  purple,  faring  fumptu- 
ouily,  having  numerous  fervants  in  their  train,  are 
%vont  to  be  gazed  at  by  the  unthinking.  They  are 
flattered  from  fecular  views,  and  becaufe  they  are  fit 
fubjects.  They  may  yet  be  the  meaneft  of  men.  Their 
flatterers  hold  them  in  contempt.  You  may  find,  in 
the  moft  private  walks  of  life,  numbers  who  would 
dignify  a  confpicuous  ftation — who  would  know  the 
beft  ule  of  an  affluence — who  would  difperfe  and  give 
to  the  poor,  from  no  motives  of  vanity.  The  poor  man^$ 
*jjifdo7n  is  apt  to  be  clcfpifed. 


THE    STANDARD    OF    HONOUR,  201 

Solomon,  in  all  his  glory,  never  appeared  fo  dignifi. 
ed,  as  when  he  fell  on  his  knees,  and  poured  out  this 
prayer  before  the  Fountain  of  wifdom,  the  giver  of 
every  good  and  perfect  gift :  "  O  Lord  my  God,  thou 
"  haft  made  thy  fervant  king  inftead  of  David  my  fa- 
"  ther ;  and  I  am  but  a  little  child :  I  know  not  how 
"  to  go  out,  or  come  in.  And  thy  fervant  is  in  the 
"  midft  of  thy  people  which  thou  haft  chofen,  a  great 
"  people — Give  therefore  they  fervant  an  underftand- 
"  ing  heart,  to  judge  thy  people,  that  I  may  difcern 
"  between  good  and  bad."  A  greater  than  Solomon 
came  not  to  he  minijlered  unto^  but  to  mintftery  and  gave  his 
life  a  ranfomfor  many.  He  appeared  with  no  marks  of 
exterior  greatnefs  :  He  had  not  where  to  lay  his  head ;  He 
was  defpifed  and  rejeBed  of  men.  Yet  he  was  fuch  a  friend 
and  benefador  as  the  world  never  faw  before,  nor  ever 
will  again,  until  he  fhall  come  in  his  glory,  with  all 
the  holy  angels  for  his  attendants.  He  taught  his  dif- 
ciples,  "  Whofoever  will  be  chief  among  you,  let  him 
"  be  your  fervant." 

Secondly,  Of  the  pride  of  conqueji.  Here  you  fee  thofe, 
who  Ihould  be  God's  minifters  of  good  to  mankind, 
laying  wafte  the  earth,  filUng  it  with  violence  and 
blood.  They  who  place  their  glory  in  the  exteniion 
of  their  dominions,  are  fcrupulous  of  no  means  to  ac- 
comphfli  their  object.  Aduated  by  the  fame  fpirit, 
from  Nimrod  th€  mighty  hunter  of  men  down  to  the 
prefent  GalHcan  chief,  they  have  been  as  roaring  lions 
and  ranging  hears.  They  have  made  the  wide  dominions 
of  the  earth  mountains  of  prey.  Obferve  the  felf-com- 
placency  and  arrogancy  oione^  as  a  juft  fpecimen  of  the 
temper  and  character  of  all  afpirers  to  glory  of  this 
fort :  "  Is  not  this  great  Babylon  that  I  have  built  for 
"  the  houfe  of  the  kingdom,  by  the  might  of  my  pow- 
"  er,  and  for  the  honour  of  my  majefty  ?"  For  this  he 
was  fent  a  grazing  with  the  beafts  of  the  field.  From 
his  degradation  take  your  opinion  of  fuch  glory,  ac- 
quired by  fuch  means.     For  thus  it  is  that  pride  goeth 

26 


202  TftE    STANDARD   OF    HONOUR. 

before  deJlruBion^  and  an  haughty  fpirit  before  a  fait* 
"  Knowefl;  thou  not  this  of  old ;  that  the  triumphing 
"  of  the  wicked  is  fhort,  and  the  joy  of  the  hypocrite 
"  is  but  for  a  moment  ?  Though  his  excellency  mount 
"  up  to  the  heavens,  and  his  head  reach  unto  the 
"  clouds  ;  yet  he  fhall  perifh  for  ever,  like  his  own 
*'  dung ;  they  who  have  feen  him  fhall  fay,  "Where  is 
"  he  ?"  Let  us  comfort  ourfelves  with  thefe  words : 
lie  %vh9  is  higher  than  the  higheji  regardeth. 

Thirdly,  There  is  the  pride  of  the  diielliji  indfuicide. 
The  duellift  has  fet  up  this  ftandard  of  bravery  and 
glory,  that  he  will  be  his  own  judge  of  any  perfonal 
affront,  whether  real  or  prefumed;  and  that  the  flight- 
eft  fhall  not  be  atoned  for,  but  by  putting  at  hazard  his 
own  life,  as  well  as  the  life  of  the  perfon  offering  the 
fuppofed  indignity.  That  is,  he  will  commit  deliberate 
murder,  and  compel  the  other  to  do  it.  For  in  the 
eye  of  heaven,  the  challenger,  and  he  who  accepts  a 
challenge,  are  both  murderers.  If  either  falls  in  the 
rencounter,  the  furviver,  doubtlefs,  ought  to  be  put  to 
death  by  the  powers  that  be.  What  of  glory  then  is 
there  in  deliberate  murder  ?  that  is,  in  a  liability  to 
the  juft  fentence  of  being  fufpended  on  a  gibbet  ?  Du- 
elling is  the  death  of  friendfhip,  and  fubverfive  of  all 
government :  It  is  recurring  to  an  abfolute  ftate  of  na- 
ture. Is  this  opprobrium  of  humanity  more  honour- 
able than  a  ftate  of  fociety  and  order  ?  What  proof  of 
valour  is  there  in  duelling  ?  Many  a  coward  has  been 
engaged  in  this  way. 

As  to  filicide^  the  only  honour  this  can  claim  is  that 
of  the  daftardly  foldier,  who  deferts  the  poft  of  danger 
afligned  him  by  his  general. 

We  mentioned,  fourthly,  the  pride  of  genius  and 
talehts^  connected  with  the  defire  of  fa?ne.  By  this 
we  mean  feeking  glory  of  men,  regardlefs  of  his  ap- 
probation and  glory  who  giveth  us  our  talents,  and 
affords  us  all  our  advantages.  In  this  we  include  the 
indulgence  of   vain  imaginations,    and  high  things 


THE    STANDARD   OF    HONOUR.  203; 

which  exalt  againft  the  knowledge  of  God,  in  oppo- 
fition  to  the  deiign  of  "  the  weapons  of  our  warfare," 
which  "  bring  into  captivity  every  thought  to  the  obe- 
"  dience  of  Chrift/'  This  kind  of  pride  is  peculiarly 
to  fall  into  the  condemnation  of  the  devil.  Can  there  be 
greater  difgrace,  than  to  be  led  captive  by  him  at  his 
will  ^  to  give  hi?n  the  direction  and  ufe  of  the  talents 
received  from  God  ?  The  fpirits  of  darknefs  were  once 
angels  of  light— among  the  7norjiing  flars^  who  fang 
together  and  fhouted  for  joy  round  the  throne  of  glory. 
Their  prefent  degradation  and  infamy  moft  forcibly 
evince,  that  the  creature's  honour  confifts  not  in  the 
mere  fplendour  of  talents  ;  but  in  the  right  ufe  of 
them — in  honouring  and  humbly  ferving  the  Father 
of  fpirits.  No  man's  talents  can  be  funk,  becaufe  he 
has  a  fupreme  reverence  of  the  great  God,  and  of  his 
only  begotten  Son  :  This  mull  aid  and  elevate  his  tal- 
ents :  It  will  call  them  forth  on  every  occafion,  in  all 
places  and  circumftances,  in  every  relation  he  may 
fuftain.  His  abilities  and  acquirem.ents  will  otherwife 
be  perverted  to  the  bafeft  purpofes.  Talents  without 
virtue,  far  from  having  a  claim  to  refpe^l,  are  to  be 
detefted  as  the  depths  of  Satan,  The  wifdom  and  pu- 
rity, benevolence,  humility  and  fervour  of  Gabriel 
are  a  worthy  pattern  for  us  to  praife  and  extol  the 
MOST  HIGH.  The  daring  pride  and  rebellion,  deform^ 
ity  and  malignity  of  the  prince  of  darknefs,  feeking 
whom  he  ?nay  devour^  are  view^ed  with  fupreme  abhor- 
rence, by  all  whom  the  infinite  God  delighteth  to  hon- 
our. If  the  ftandard  of  honour  is  to  be  taken  from 
hell,  the  illuminifm  and  philofophy,  which  at  this  day 
proftrate  all  order,  diffolve  every  duty  of  man,  and 
would  fubvert  the  throne  of  the  eternal  King,  have 
the  firft  claim  to  honour.  But,  taking  the  ftandard 
of  honour  from  hectven^  look  to  the  Vv  orfliip  and  fer- 
vent zeal  of  the  powers  above,  falling  down  before 
him  who  fitteth  on  the  throne  of  the  univerfe.  Look 
to  him  whom  all  tliofe  powers  worfliip  ;  before  whofe 


'  ^>g04  ^  THE    STANDARD    OF    HONOUR. 

"^'  example  of  humility,  love  and  zeal  every  other  fedes. 

Therefore  God  alfo  hath  highly  exalted  him.     Before  hon- 
our is  humility,     "  The  high  and  lofty  One,  who  dwell- 
-Dt)i««  eth  in  unapproachable  glory,  looketh  to  that  man 
"  wht)  is  of  a  contrite  and  humble  fpirit." 

The  gofpel  of  life  and  immortality  is  our  guide  to 
Hifi glory.  We  fhew  unto  you  this  excellent  way — -the 
way  that  leads  to  real,  diftinguifhed  and  eternal  glory. 
Is  the  gofpel,  which  has  the  clear  eft  iignatures  of  wiC 
:  dom  and  grace,  to  be  defpifed  ?  Is  he  to  be  defpifed, 
who  was  proved  by  his  dodlrine  and  mighty  works,  to 
be  the  wifdom  of  God,  and  the  power  of  God  ? 
The  line  that  feparates  deifm  from  atheifm  is  not  eafy 
to  be  perceived. 

Man  has  the  loweft  thoughts  of  himfelf,  when  he 
has  exalted  thoughts  of  God.     With  fuch  thoughts 
■  ^  lie  will  give  up  a  favourite  hypothelis,  when  the  au- 
'  /rthority  of  the  facred  oracles  requires  it.     Be  not  wife 
-in  thine  own  eyes,     Trufi  in  the  Lord  with  all  thine  heart, 
*  '  Paul  was  a  great  genius  and  proficient  in  fcience.     But 
;  i  when  it  pleafed   God  to  enlighten  his  foul  with  the 
'^'^  knowledge  of  the  divine  glory  in  Jefus  Chrift,  he  de- 
termined to  know  nothing  elfe  comparatively.     He 
demanded,  ^'  Where  is  the  wife  ?  where  is  the  difpu- 
irtncc  ^QY  of  this  world?  Hath  not  God  made  foolifh  the 
'     "  wifdom  of  this  world  ?" 

Do  you  covet  fame  ?  Religion  fhews  you  how  you 
may  gain  an  everlafting  name.  The  juft  fhall  he  in  ever- 
lajting  remembrance.  Why  Ihould  any  envy  kings  and 
■  emperors  their  fceptres  ?  Religion  enfures  a  crown  of 
'' '  Hghteoufnefs,  a  crov/n  of  glory  that  fadeth  not  away. 
Is  glory  and  praife  from  men  fought  with  great  pains  ? 
Much  more  fhould  the  honour  that  comes  from  God 
be  fought.  The  King  of  kings,  and  Lord  of  lords,  will 
give  to  all,  who  confent  that  he  fhould  reign  over  them, 
to  fit  on  his  throne,  when  the  great  and  mighty,  the 
infidel  and  fcoiter  fhall  cry  to  the  rocks  to  fall  on  them, 
and  to  the  mountains  to  hide  them  from  his  prefence. 


. JI  ^HE}r:$TANDARD   OF    HONOU  R.  H)^05 

"If  the  author  of  our  religion  was  an  impoftor^  it 
would  not  be  honourable,  but  in  the  higheft  degree 
opprobrious,  to  follow  him.     But,  admitting  his  di- 
vine miflion,  no  honour  may  compare  with  reverenc- 
ing him  as  the  Son  of  the  Bleffed.     Thofe  are^the  wi- 
{eS:  and  moft  honourable  of  the  human  race,  to  whom 
5 J  lie  is  an  honour.     He  fought  not  his  own  glory,  but  his 
Father's,  whofe  miniftering  fervant  he  was  ;  in  doing, 
fuffering,  and  finifhing  whofe  will  and  work  he  had 
meat  to  eat,  of  which  the  world  were  ignorant.     Dif- 
tinguiflied  for  the  greateft  felf-denial,  humility  and 
philanthropy,  he  went  about  doing  good.     He  had  com- 
panion on  all  who  laboured  under  any  difeafe,  or  were 
fainting  under  fpiritual  wants.     JVi?  guile  was  in  his 
mouth.     He  was  reviled^  but  reviled  not  again.     He  com- 
mitted himfelf  to  him  who  judgeth  righteoujly.     He  laid 
down  his  life  for  enemies.     He  knew  no  Jin,  but  died 
,    for  the  ungodly.     His  defign  in  coming  down  from  heav- 
..vviiBn,  where  he  had  a  glory  from  eternity,  was  univer- 
5L»0fal  peace  and  benevolence.     Of  him  we  learn  humili- 
sdjty  and  charity.     The  more  is  done  and  fuffered  in  the 
•^bc^ufe  of  truth,  the  more  honour.     The  primitive  dif- 
'5*Hciples  could  fay,  ''  To  us  it  is  given,'*  as  a  privilege, 
-uqf^'  to  fuffer  fhame  for  his  name.     If  ye  be  reproached 
t)di^^  for  the  name  of  Chrift,  happy  are  ye  ;  for  the  Spirit 
*'  of  glory  and  of  God  refteth  on  you — on  your  part 
irof  he  is  glorified.     By  patience  in  well  doing  feek  for 
-s^^"  glory,  honour  and  immortality."  -t  .r  .-^  y^^ry 
hnr.     Religion  is  the  refloration  of  man's  fallen  nature  to 
ithe  higheft  perfection  and  glory  of  which  it  is  capable  : 
Its  friends  are  the  friends  of  univerfal  hoiinefs,  peace 
and  happinefs.     All,  who  are  not  entirely  loft  to  a 
iotfenfe  of  moral  excellence,  efteem  and  honour  them. 
The  yoke  of  religion  is  eafy,  and  its  burden  light.     It 
fupplies  an  inward  fpring  of  comfort,  independent  on 
outv/ard  fources.     Is  it  not  honourable  ?  If  Chrift  was 
the  light  of  the  world,  to  hear  him  is  to  honour  our  un- 
derftanding,  to  iliew  ourfelves  v/ife.  -     —  : 


2pjg  THE    STANDARD    OF    HONOUR. 

^.jJJe  indeed  doth  not  give  as  the  world  gheth.  But, 
compared  with  his  peace,  even  the  joy  of  faith  and 
affurance  of  hope,  riches,  and  honour,  and  the  de- 
hghts  of  the  fons  of  men  are  contemptible.  With  all 
thefe,  the  wicked  are  as  the  troubled  fea.  Chriftians, 
let  nat  your  hearts  be  troubled.  Your  joy  is  the  teftimo- 
ny  of  a  good  confcience ;  and  neither  earth  nor  hell 
can  take  it  from  you. 

Reflect  further,  that  all  human  glory  is  configned 
to  dufl;-  The  grave  abolifhes  all  the  diftindions  among 
men.  There  is  no  order  there.  The  future  recom- 
pence  of  religion  is  ultimately  intended  by  the  decla- 
ration. The  wife  fhall  inherit  glory.  They  look  for  the 
bleffed  hope^  and  glorious  appearing  of  Jefus  Chrifi^  when 
they  T^io  jhall  appear  with  him  in  glory.  They  fhall  be 
like  him*  Their  bodies  being  changed,  and  falhioned 
like  unto  his  glorious  body,  he  will  prefent  them  with- 
out fpot  to  his  Father.  He  will  be  admired  and  glorifi- 
ed in  them„  The  glory  they  fhall  inherit,  eye  hath  not 
feen,  nor  can  the  human  heart  imagine  what  it  is.  But 
the  unerring  approbation  of  the  Judge — bearing  his. 
image  in  the  glories  of  immortality — immediate  com- 
munications from  the  fountain  of  life — the  aflurance 
of  the  everlafting  love  of  God  in  Chrift — a  crown  of 
glory  that  will  never  fade,  but  grow  brighter  and 
brighter  ;  this  honour,  this  glory  ihall  the  wife  inher- 
it. ,  They  pmll  not  be  afhamed  before  him  at  his  coming, 
"  Tjlofe  who  afflicted  them  fliall  fee  it,  and  be  trou- 
"  bled  and  amazed.  Repenting  and  groaning  for  an- 
"  guilh  of  fpirit,  they  fliall  fay  within  themfelves, 
"  Thefe  are  they  whom  we  had  fometimes  in  derifion, 
"  and  a  proverb  of  reproach.  We  f^^ols  accounted 
"  their  life  madnefs  ;  and  their  end  to  be  without 
"  honour.'*  Behold,  how  they  are  now  more  than 
conquerors,  through  the  Captain  of  their  falvation. 
Behold  them  "  before  the  throne,  clotlied  in  white 
^^  robes,,  with  palms  in  their  hands  !'* 


iO 


THE  STANDARD  ibV^  Honour.  ^o^ 

Infidels  and  Then  of  bad  morals  would,  if  pbflible, 
fubvert  our  faith  and  our  fouls.  Shall  we,  in  compU- 
ance  with  their  wifhes,  difregard  him,  who  is  higher 
than  the  angels  ?  Where  is  their  honour,  while  they 
treat  Emmanuel  with  fcorn,  and  would  feduce  us? 
Or  what  fenfe  of  honour  have  thofe,  who,  through 
fliame,  facrifice  their  own  principles,  their  peace,  and 
their  immortal  hopes  ?  Thinkeft  thou,  who  art  afham- 
ed  of  the  Saviour,  that  he  will  not  be  had  in  honour 
by  others  ?  Or  doft  thou  think  of  that  day,  when  h^ 
will  confign  thee  to  everlafting  contempt  ? 

Infidelity  muft  be  referred  to  the  fource  pointed  <y\j^ 
in  our  Lord's  addrefs  to  the  Pharifees  :  "  How  can  ye 
*'  believe  who  receive  honour  one  of  another,  and 
"  feek  not  the  honour  that  cometh  from  God  ?"  The 
unbeliever  loves  darknefs  rather  than  light,  whether 
his  unbelief  proceeds  from  a  vain  imagination  of  the 
fufficiency  of  human  reafon,  or  from  an  immoral  life. 
The  fimplicity  of  the  gofpel  oflFends  men  who  offer  in-^ 
cenfe   to  their  own  prefumed  luminous  talents,  anct' 
expert  that  others  ftiould  overrate  them  as  much  as 
they  do  themfelves.     They  do  not  point  out  a  way  of 
pardon  for  offenders.     They  do  not  fhew  how  the  fotd^  ^ 
may  be  renewed,  and  the  dominion  of  fin  removed. 
They  do  not  difcover  a  refurredlion  and  iih mortality; r| 
They  do  not  remove  the  darknefs,  impotency  and'' 
death  under  which  we  labour.     Why,  in  the  name 
of  reafon  and  gratitude,  do  they  reject  a  religion  which 
accomplifhes  all  thefe  ends  ?  I  conclude  with  the  Sav- 
iour's words  ',  Bleffed  is  he  whofoever  jhall  not  he  offeyid- 
id  in  me,  '  '  ^^^"^  ^ii.  ^nl 


i 


SERMON  XIV. 

GOOD  COMPANY  RECOMMENDED. 


PSALM  cxix.  63. 

I  AM  A  COMPANION  OF  ALL  THEM  THAT  FEAR  THEE,    AND  OF  THEM  THAT 
KEEP  THY  PRECEPTS. 

HE  fear  of  God  and  keeping  of  his  command- 
ments are  connected  parts  of  the  fame  character,  and 
comprehend  the  whole  duty  of  man.  The  author  of 
the  words  before  us  delighted  in  the  law  of  the  Lord  : 
It  was  his  meditation  all  the  day.  He  beheld  the  tranf- 
grelTors,  and  was  grieved.  Yea,  faith  he,  "  Horrour 
"  hath  taken  hold  upon  me,  becaufe  of  the  wicked 
"  who  forfake  thy  law.  Do  not  I  hate  them,  O  Lord, 
"  who  hate  thee  ?  and  am  not  I  'grieved  with  thofe 
"  who  rife  up  againft  thee  ?  I  hate  them  with  perfect 
"  hatred ;  I  count  them  mine  enemies.  I  have  not 
"  fat  with  vain  perfons  ;  neither  will  I  go  in  with  dif- 
"  femblers.  I  have  hated  the  congregation  of  evil 
"  men  ;  and  will  not  lit  with  the  wicked."  To  all  of 
this  defcription  he  faid,  "  Depart  from  me  ;  for  I  will 
"  keep  the  commandments  of  my  God."  In  the  text 
he  mentions  they^^r^r.f  of  God  as  his  companions,  Thefe 
were  the  charaders  which  he  efteemed  excellent,  and  in 
whom  was  all  his  delight,  Thefe  hath  the  Lord  Jet  apart 
for  himfelf.  For  thefe  the  holy  angels  minifter.  They 
jhall  not  he  tempted  above  that  they  are  able.  If  call  into 
the  furnace,  they  come  forth  as  refined  gold.  Their 
death  is  precious  in  the  fight  of  the  Lord,  They  fhaU  be 
found  to  honour  and  glory  at  the  appearing  of  Jefus  Chrifi, 

27 


210  GOOD  Company  recomMendejd. 

Such  are  the  fearers  of  God.  What  I  now  have  in 
view  is  to  recommend  their  company  to  young  people. 

The  charader  which  perfons  obtain  in  life,  depends 
much  on  their  early  ajfociates. 

Upon  this  ground  parents  are  commanded  to  train 
up  their  children  in  the  nurture  and  admonition  of 
the  Lord.  This  they  cannot  be  prefumed  to  do,  unlefs 
they  recommend  to  them  virtuous  companions,  and 
enforce  the  recommendation  by  a  pious  example  be- 
fore them.  Trained  up  with  the  fearers  of  God,  habits 
may  be  formed  and  fixed,  which  may  fecure  them 
againft  the  fnares  and  allurements  in  the  path  of  life. 
Careful  obfervers  trace  the  difcrete,  virtuous,  ufeful, 
and  even  eminent  part,  which  fome  ad  in  life,  to  their 
early  choice  of  a  few  affociatcs,  efteemed  for  thought- 
fulnefs,  prudence,  and  an  emulation  to  excel  in  wifdom 
and  virtue.  Among  the  inftances  of  grofs  departure 
from  honourable  and  ufeful  paths,  the  greater  part, 
perhaps,  muft  be  afcribed  to  an  early  acquaintance  with 
fome  one  or  more  of  an  unprincipled  character — But 
we  need  not  enlarge  in  a  cafe  fo  plain.  The  world 
abounds  with  bad  examples  :  Good  ones  have  been 
generally  rare — not  certainly  lefs  rare  in  our  times 
than  heretofore.  If  more  frequent,  and  of  a  more  dan- 
gerous defer ipt ion,  greater  vigilance  and  firmnefs  will 
be  required  to  withftand  them  :  Greater  magnanimity 
will  be  difplayed  in  refolving  to  keep  company  with 
the  virtuous  few.  Let  the  lading  and  important  con- 
fequences,  which  may  depend  upon  an  early  and  fixed 
refolution  in  this  point,  be  kept  in  mind.  For  the  ear- 
lier this  refolve  is  made,  the  more  praife-worthy,  the 
more  fecure  your  virtue. 

Secondly,  The  fearers  of  God  are  of  one  heart,  Thi^ 
is  a  further  recommendation  of  their  company. 

They  are  agreed  in  the  great  do6lrines  and  duties, 

and  in  the  fpirit,  of  religion.     They  have  one  Lord,  one 

faith^  one  hope.     On  points  not  eflential,  on  forms  and 

modes,  on  the  ways  and  means  which  may  be  beft 


GOOD    COMPANY    RECOMMENDED.  21  i 

adapted  to  promote  religion,  there  will  be  a  diverlity 
of  fentiment :  But  the  fearers  of  God,  fo  far  as  they 
know  one  another,  are  united  in  efteem  and  afFeclion  : 
They  agree  in  love  to  Zion — in  ftriving  for  the  faith 
delivered  to  the  faints — in  endeavours  for  the  bell  in- 
terefts  of  their  country,  and  of  mankind — in  fervent 
prayers  and  exertions  for  thd' peace  and  profperity  of 
Jerufalem,  the  enlargement  of  her  cords^  and  Jirength  of 
her  Jiakes,  They  mutually  rejoice,  when  things  go 
well  in  church  and  ftate.  They  are  afflicted  in  the  af- 
flictions of  their  people :  They  mourn  the  declenfions 
and  deadnefs  of  profeffors :  They  unite  againft  the 
common  foes  of  Chriftianity,  are  deeply  affected  with 
any  advantages  gained  againft  the  caufe  of  truth,  and 
the  reproaches  caft  upon  it :  They  agree  in  endeavours 
that  their  light  may  Jhine  before  men — that  their  good 
may  not  he  evil  fpoken  of  Except  they  are  thus  far 
agreed,  they  y^^-^  their  own  things^  not  the  things  ofChriJi. 
Chriftian  charity  feeketh  not  her  own.  From  imperfect 
knowledge  of  religion  and  of  each  other,  good  men  fe- 
parate.  When  clothed  with  humility  and  charity, 
they  are  fenfible  of  their  own  liablenefs  to  err,  think 
no  evil  of  their  brethren,  without  full  proof  from  their 
fruits  ;  and  ejiee?n  others  better  than  themf elves. 

Vicious  men  and  infidels,  though  they  agree  in  their 
oppofition  to  truth,  holinefs  and  peace ;  yet  do  not 
purfue  the y2?;;z^,  but  feparate^  finiiler  interefts,  accord- 
ing to  their  different  paflions.  But  the  fearers  of  God, 
fo  far  as  they  a6t  up  to  this  character,  have  no  end  fe- 
parate  from  his  glory ;  no  happinefs  feparate  from  his 
favour.  So  far  as  they  have  attained,  they  walk  by  the 
fame  rule^  and  mind  the  fame  thing.  What  diftinguifheth 
them  is  not  a  perfect  accordance  in  opinion,  but  the 
fpirit  of  Chrift,  the  fame  mind  as  was  in  him.  This 
unites  and  endears  them  to  each  other,  though  of  dif- 
ferent opinions  on  fpeculative  and  circumftantial  mat- 
ters, more  and  far  otherwife  than  any  agreement  in 
fuch  matters  without  the  fpirit  of  the  gofpel.     Thi^ 


212  GOOD    COMPANY    RECOMMENDED. 

fpirit,  apparent  in  any,  is  a  peculiar  recommendation 
of  their  fociety.  Efpecially  would  we  recommend 
fuch  fociety  to  thofe  who  are  juft  coming  forward  in 
life.     For, 

Fir  ft,  They  are  the  beft  counfellors.  They  receive  the 
truth  in  love,  and  have  no  attachment  to  errour.  They 
come  to  the  light.  PercHving  how  much  they  need 
wifdom  from  above,  they  alk  it  of  him  who  giveth  li- 
berally :  They  afk  in  faith,  nothing  w^avering.  They 
therefore  fliall  know  the  doctrine  of  religion  in  all  im- 
portant points.  "  Nona  of  the  wicked  fhall  under- 
''  ftand ;  but  the  wife  fliall  underftand."  God  teach- 
eth  his  way  to  the  meek  and  humble,  who  wifli  to 
know  and  do  his  will.  Their  "  path  is  as  the  fliining 
"  light,  which  fliineth  more  and  more.  But  the  way 
*'  of  the  wicked  is  as  darknefs."  Their  deeds  being 
evil,  they  love  darknefs  rather  than  light.  The  Father 
of  lights  guideth  the  former  by  his  unerring  wifdom  ; 
the  latter,  trufting  to  their  own  wifdom,  know  not  at 
what  they  ftumble,  They  who  walk  uprightly  walk 
furely ;  becaufe  God  is  their  fun  and  fliield,  to  enlight- 
en and  guard  them. 

Thefe  are  the  beft  advifers,  if  it  be  true  that  he 
who  walketh  with  wife  jnenjhall  be  wife.  Both  their  in- 
tegrity and  judgment,  in  the  things  of  your  peace, 
may  be  confided  in.  For  "  the  fear  of  the  Lord  is  the 
"  beginning  of  wifdom  ;  a  good  underftanding  have 
"  all  they  who  do  his  commandments." 

What  more  delirable,  at  the  entrance  on  life,  than  a 
guide,  an  acquaintance,  in  whom  you  can  confide  ? — - 
whofe  fociety  is  improving  ?  a  guide,  an  acquaintance 
who  hath  acquainted  himfelf  with  God,  and  is  at  peace 
with  him — a  friend  of  univerfal  virtue — in  whofe  eye  a 
vile  pejfon  is  contemned — who  honour eth  fuch  as  fear  the 
Lord,  The  thoughtful  and  ferious  leek  the  company 
of  perfons  with  whom  they  may  take  fwcet  counfel ;  and 
fliun  the  thoughtlefs  and  frivolous,  vain  and  impious, 
lie  who  has  not  the  fuilcft  confidence  in  his  own  opin- 


GOOD    COMPANY    RECOMMENDED.  213 

ions,  but  is  confcious  of  his  liablenefs  to  err,  defires 
the  opinion  of  others  in  matters  of  moment.  With 
whom  then  Ihall  he  take  counfel  ?  Certainly  with  thofe 
who  have  no  wifh  to  deceive  him — who  treat  the  moft 
important  fubjecls  as  being  what  they  are — ^who  re- 
joice not  in  iniquity,  but  in  the  truth — whofe  fupreme 
wifti  is,  that  this  may  have  free  courfe. 

Secondly,  Such  companions  will  not  only  give  you 
falutary  counfel,  but  will  conftantiy  incite  you  to 
"  whatfoever  things  are  true,  honeft,  juft,  pure,  lovely, 
"  and  of  good  report."  "With  a  view  to  mutual  im- 
provement in  fuch  things,  the^^^r^r^  of  God /peak  often 
one  to  another^  ftirring  up  the  gifts  of  God  in  one  an- 
other, as  good  ftewards  of  his  grace.  Without  fuch 
mutual  incitement,  the  love  of  religion  will  grow  cold, 
and  its  caufe  be  wounded  in  the  houfe  of  its  friends. 
Thefe  therefore  exhort  one  another,  as  they  have  op- 
portunity; "confefs  their  faults  one  to  another,  and 
"  pray  one  for  another,  that  they  may  be  healed."  You 
need  every  incentive  to  virtue  in  early  life,  every  pre- 
fervative  againft  vice.  Affociate  yourfelves  therefore 
with  the  friends  of  virtue  :  Set  before  you  her  bright- 
eft  ornaments.  Emulate  what  you  muft  acknowledge 
to  be  praife-worthy  in  them. 

It  follows,  thirdly,  that  in  fuch  company  you  will 
beft  purfue  the  end  for  which  life  was  given. 

You  were  fent  into  the  world  to  do  good  in  this 
life,  and  to  lay  a  good  foundation  for  that  to  come — 
to  believe  in  and  follow  your  Redeemer,  who  eminent- 
ly glorified  God  on  the  earth,  and  finiihed  his  work 
while  it  was  day.  In  this  work  he  had  meat  to  eat,  of 
which  the  world  is  ignorant.  Would  you  do  the  main 
bufmefs  of  life  in  fome  fuch  manner  ?  would  you,  as 
he  was,  be  animated  by  the  joy  fet  before  you  ?  Then 
keep  company  with  them  who  live  to  the  Lord. 
Thefe  only  are  the  perfons  who  coniider  the  true  ufe 
and  end  of  life — who  rejoice  both  God  and  man — who 
refledthat  they  are  not  their  own,  were  not  made  for 


214  GOOD    COMPANY    RECOMMENDED, 

tliemfelves,  are  flewards  of  another's  goods,  and  mufl 
give  account  of  their  ftewardfliip.  Would  you  give 
a  good  account  of  your  own,  then  keep  company  with 
fuch — not  with  the  idle  and  murmuring,  who  hide 
their  talent ;  nor  with  the  fteward  who  waftes  his 
Lord's  goods. 

Fourthly,  Pious  companions  will  beft  guard  your 
virtue  in  perilous  circumjlances^  and  in  perilous  tiines. 

The  foes  of  piety  are  always  numerous.  Some  are 
of  an  infidious  charader ;  others  are  impudent  and 
ihamelefs  fcoffers.  Such  characters  walk  on  every  fide 
at  the  prefent  day.  To  withftand  the  craft  of  Satan 
and  his  agents  will  call  for  all  your  vigilance.  To  refill 
the  torrent  of  vice  and  the  derifion  of  mockers  will 
require  great  fortitude.  "  The  fear  of  man  bringeth 
"  a  fnare."  Amidft  an  evil  and  adultei^ous  generation^ 
the  temptations  to  be  alhamed  of  religion  are  many 
and  powerful.  Thofe  in  youth  are  peculiarly  liable  to 
falfe  fhame,  the  dread  of  Angularity  in  the  caufe  of 
truth.  They  naturally  follov/  the  multitude  and  the 
faihion,  in  the  paths  of  errour  and  deftrudlion,  rather 
than  the  few,  in  tlie  paths  of  truth  and  life.  It  is  ho- 
ped that  our  young  people  will  receive  the  exhortation 
to  be  companions  of  them  who  fear  God.  Such  will 
be  conftant  guards  to  their  principles  and  morals — 
conflant  monitors  of  the  delufions  and  danger  that 
furround  them.  With  fuch  they  may  efcape  tempta- 
tions, which  have  proved  fatal  to  thofe  who  have  not 
had  the  counfel  and  warning  of  ibnie  able  and  faithliil 
friend,  when  their  faith  and  virtue  have  been  affailed. 
Such  a  friend  may  perfuade  you  never  to  make  fhip- 
wreck  of  faith  and  confcience,  be  the  temptations 
what  they  may — to  hold  f aft  integrity  till  you  die,  Sucli 
an  alTociate,  fpeakingthe  language  of  his  own  experi- 
ence and  of  the  pureft  friendiliip,  may  convince  you, 
that  confcious  integrity  and  the  hope  of  heaven  are 
too  dear  to  be  facriiiced  to  any  fear  of  the  adverfary— ^^^ 
any  apprehenfion  of  outward  fliame  and  fufferings. 


COOD    COMPANY    RECOMMENCED,  215 

Such  a  friend  may  prevail  with  you  to  ftand  faft  in  the 
Lord,  trufting  his  promife,  "  I  will  keep  thee  in  time 
*'  of  temptation — will  make  a  way  to  efcape."  Such 
a  friend  will  remind  you,  when  you  moft  need  to  be 
put  in  mind,  of  the  power,  and  grace,  and  pattern 
of  Chrift,  *'  who  was  in  all  points  tempted  as  we  are  ; 
^^  yet  without  fin — who  endured  the  contradiction  of 
"  iinners  againft  himfelf — -endured  the  crofs,"  over- 
came, and  is  crowned ;  and  through  whofe  ftrength 
his  difciples  are  more  than  conquerors.  Have  you  great 
temptations  from  within  or  without  ?  Does  your  mind 
waver  between  truth  and  errour,  duty  and  lin  ?  Are 
you  even  ready  to  refolve  on  the  fide  of  irreligion  ? 
ready  to  be  led  captive  by  the  devil  ?  In  fuch  a  perilous 
fituation,  a  wife  and  virtuous  friend,  obferving  that 
you  lie  open  to  temptation,  may,  by  feafonably  inter- 
pofing,  fnatch  you  from  the  tempter,  and  keep  you 
from  prefumptuous  iins.  See  then  the  importance  of 
being  a  companion  of  them  who  fear  God,  and  keep 
his  commandments. 

Fifthly,  Be  a  companion  of  them  ;  for  they  are  the 
heft  comforters  in  afflidion. 

If  you  do  not  lay  your  account  for  various  aiHiclions, 
and  prepare  to  meet  them,  they  mufl  fall  the  heavier. 
You  are  liable  to  frowns  on  your  laudable  induftry  and 
enterprize.  You  m.ay  be  cafl  on  the  bed  of  pain  and 
languifhment.  You  may  be  injured  in  your  good 
name.  You  may  be  bereaved  of  kindred  and  friends, 
on  whom  you  have  much  temporal  dependence,  the 
objects  of  your  earthly  hopes.  You  are  liable  to  men- 
tal darknefs.  Such  circumftances  peculiarly  call  for 
the  fuccours  of  religion.  In  fuch  circumftances,  what 
miferable  comforters  are  vicious  companions  ?  They 
can  only  add  affliction  to  the  afflicted.  Or  if  they  are 
capable  of  mere  human  fympathy,  achcrfity  calls  for 
divine  confolations ;  and  the  fuitable  perfons  to  ad- 
minifter  them  are  thofe  who  have  tafted  that  the  Lord 
is  gracimis,     Sxicli  are  friends  at  all  times  \  and  efpe- 


216  GOOD    COMPANY    RECOMMENDED* 

daily  when  a  friend  is  moft  needed  ;  and  in  the  thing 
moft  needed,  the  one  thing  needful.  The  fearers  of 
God  fmooth  for  each  other  the  rugged  paths  of  life  ; 
lift  Kp  the  hands  which  hang  down^  and  firengthen  the 
feehk  knees.  They  have  learned  contentment  in  what- 
ever ftate  they  are.  Whatever  the  gloom  in  their 
outward  condition,  or  that  of  their  connedlions,  or 
people,  or  of  Zion,  they  rejoice  in  the  Lord^  and  joy  in 
^the  God  of  their  falvation.  They  have  a  perpetual  fpring 
of  inward  fupport  in  the  principles  and  fpirit  of  reli- 
gion. If  the  world  rejoice,  while  they  are  forrowful, 
their  forrow  fhall  be  turned  into  joy.  Their  fufFer- 
ings  are  working  out  for  them  a  far  more  exceeding 
weight  of  eternal  glory.  Like  the  good  Samaritan, 
w^Iio  Ihewed  mercy  to  the  wounded  traveller,  the 
fearers  of  God  will  pour  an  healing  balm  into  your 
wounded  breaft.  Their  converfation,  in  a  day  of 
trouble,  will  do  good  like  a  medicine. 

Sixthly,  Be  a  companion  of  the  fearers  of  God; 
for  with  them  you  will  beft  enjoy  profperity — the  vari- 
ous bleffings  of  life.  Are  you  in  health  ?  They  will 
put  you  in  mind  that  a  found  heart  is  to  be  preferred 
to  a  found  conftitution  ;  and  will  inftru6l  you  to  im- 
prove the  vigour  of  your  powers  to  the  mioft  valuable 
purpofe.  Are  you  rich  and  profperous  ?  They  will 
excite  you  to  be  rich  in  good  works  ;  to  truft  in  him 
who  giveth  you  all  things  richly  to  enjoy.  They  will 
help  to  inflame  your  gratitude  for  health,  peace,  plen- 
ty, friends,  and  other  delights.  They  will  guard  you 
againft  a  denial  and  contempt  of  God,  the  infolent  and 
oppreflive  treatment  of  man,  which  not  feldom  attend 
on  a  fulnefs.  They  may  prevent  your  table  from  becofn- 
ing  a  fnare — your  affluence  from  proving  an  occaflon 
of  leannefs  being  fent  into  your  foids.  They  will  help 
to  fanclify  your  profperity,  as  Job  fent  and  fandified 
his  children  on  their  days  of  feftivity.  They  will  teach 
you,  indeed,  to  eat  your  bread  with  joy ^  and  to  drink  your 
wine  with  a  merry  heart — to  rejoice  with  your  families 


GOOD    COMPANY    RECOMMENDED.  217 

and  friends  for  the  abundance  of  all  things.  For  every 
gft  of  God  is  good^  and  nothing  to  be  refufed.  They  will 
teach  you,  at  the  fame  time,  fuch  ufe  of  the  world  as 
does  not  abufe  it — even  moderation  and  temperance  in 
all  things — joy  with  trembling — a  remembrance  of  the  days 
of  darknefs.  They  will  caution  you  againft  a  prefump- 
tion  that  you  fhall  never  be  moved^  becaufe  that  now, 
through  God's  favour,  your  mountain  fiands  firong. 
The  blej/ing  of  the  Lord  maketh  rich  ;  and  he  addeth  no 
forrow  with  it.  For  riches,  obtained  and  enjoyed  by 
his  blejfing^  are  neither  ill  gotten,  nor  ill  ufed.  The 
gifts  are  not  confided  in,  but  the  Giver.  If  you  are 
a  companion  of  them  who  fear  God,  while  they  re- 
joice for  ail  his  goodnefs  to  you,  they  will  help  you 
to  realize  the  mutability  and  emptinefs  of  external 
goods  ;  and  will  point  you  to  the  fuperior  gladnefs  of 
God's  reconciled  face.  Their  joy  is  not  the  extrava- 
gant mirth  of  fools  ;  but  calm,  manly,  focial  joy^  which 
centres  in  joy  in  God.  Their  converfation  is  not  friv- 
olous and  light ;  much  lefs  is  it  profane  and  filthy ;  it  is 
always  with  grace^  chafte,  favoury,  entertaining  and 
ferious. — Are  your  children  and  friends  round  you  ? 
Is  no  rod  of  God  upon  you  ?  Do  you  know  no  for- 
row ?  If  you  are  a  companion  of  them  who  fear  God, 
they  may  guard  you  againft  fetting  your  affedion, 
your  hope,  on  any  of  the  endearments  of  life — againft 
prefuming  on  their  continuance — againft  expecting 
too  much  from  them — againft  placing  them  in  God's 
ftead.  Let  them  inftrucl  you  to  rejoice  as  though  you 
rejoiced  not ;  and  to  weep  as  though  you  wept  not — 
to  fulfil  your  duty  to  the  friend  or  relative  who  may 
be  dear  to  you  as  your  own  foul,  reflecting  how  frail 
you  refpedively  are.  Your  prefent  joy  may  be  turn- 
ed into  heavinefs  at  any  hour.  With  the  fearers  of 
God  for  your  company,  joy  in  your  deareft  comforts 
will  be  tempered  with  this  ferious  imprefllon,  that 
God  defiroyeth  the  hope  of  /;/^7;z— that  he  givcth  a?jd  tak- 
eth  away* 


215  GOOD    COMPANY    REC0MMENDE£>, 

Laftly,  be  a  companion  of  them  who  fear  God,  for 
with  them  you  will  wifh  to  be  united  at  death.  No 
one.in  the  hour  of  death,  will  fay.  Gather  my  foul  with 
[inner s.  Thofe  who  have  been  companions  in  fm  thra* 
life,  fervently  wifti  and  pray,  that  they  may  have  other 
company  in  the  future  world,  however  unqualified 
and  indifpofed  for  it.  What  is  earth  and  time  to  heaven 
and  eternity  ?  That  fociety  to  which  you  would  choofe 
to  be  united  for  ever,  and  which  will  be  eternally  de- 
lightful, is  doubtlefs  the  beft  for  this  life.  Behold  the 
company  in  heaven,  glorified  faints,  among  whom  may 
be  numbered  fome  whom  you  knew,  and  who  were 
highly  efleemed  on  earth  ;  yea,  fome  of  your  kindred 
— behold  angels  of  every  order,  thrones^  dominions  ^prin- 
cipal it  ies  and  powers^  who  minifter  for  the  heirs  of  falva- 
//o;2~behold  Jefus  who  was  crucified,  but  is  now 
crowned  with  glory,  whom  all  the  angels  worftiip, 
who  is  able  to  lave  to  the  uttermofi:,  and  hath  declar- 
ed, that  every  one  who  overcometh  fhall  fit  with  him 
on  his  throne,  and  reign  for  ever  and  ever — In  that 
liigh  and  holy  place  dwelleth  the  King  eternal  and 
immortal,  with  whom  is  the  fpring  of  life,  and  whofe 
prefence  is  the  fulnefs  of  unmingled,  eternal  joy. 
To  be  united  to  fuch  fociety  is  to  be  blefled  beyond  all 
that  eye  hath  feen,  or  ear  heard,  or  hath  entered  into 
the  heart  of  man.  For  fuch  fociety  you  can  be  made 
meet  only  by  an  union  with  thofe  on  earth,  who  have 
the  temper,  and  live  the  life,  of  heaven.  If  you  have 
no  love  to  fuch  company  now,  if  you  do  not  prefer 
them^  what  lot  or  portion  can  you  have  with  them 
hereafter  ?  There  is  neither  an  hypocrite,  nor  a  profli- 
gate, nor  an  atheifi:,  who,  on  the  fuppofition  of  an 
after  ftate,  does  not  wifh  to  attain  the  happinefs,  and 
iliun  the  mifery  of  it.  Companions  in  holinefs  and 
blifs  mutually  enjoy  and  improve  each  other.  But 
what  joy  have  the  vicious  and  profane  in  each  other  ? 
What  enjoyment  is  there  among  infer nals  ?  Infi:ead  of 
alleviating  each  other's  mifery,  fuch  company  can  but 


GOOD    COMPANY    RECOMMENDED.  -219 

aggravate  it.  If  you  cannot  be  willing  to  fuffer  with 
the  wicked  in  hell,  if  you  wifh  to  be  happy  with  the 
fearers  of  God  in  heaven,  then  choofe  thefe^  not  thofe^ 
for  your  acquaintance  on  earth. 

What  has  been  obferved,  it  is  hoped,  may  incite  our 
young  people  to  form  an  early  acquaintance  with  thofe 
who  appear  to  have  the  fear  of  God  before  their  eyes. 
Connexions  with  fuch,  in  buiinefs,  in  friendfhip,  and 
in  the  nearefl  earthly  alliance,  are  recommended  to 
them.  The  nearer  and  more  important  the  partner- 
fliip  in  either  of  thefe,  the  greater  attention  fhould 
be  given  to  the  temper  and  character  of  the  parties. 
Genius,  rank,  wealth,  without  virtuous  qualities,  can 
never  enfure  the  ends  propofed ;  but  may  interfere 
with  and  defeat  every  valuable  purpofe  of  the  connec- 
tion. There  muft  be  fome  foundation  for  a  folid  af- 
fection, efteem  and  confidence.  But  what  foundation 
for  either  among  thofe  who  have  no  commanding 
fenfe  of  moral  obligation,  no  fear  of  God  ?  Perfons  of 
contrary  difpolitions  and  purfuits,  cannot  truft 
or  enjoy  each  other :  Their  fociety  muft  be  difagreea- 
ble.  The  vicious  form  connexions  with  the  virtuous, 
to  make  advantage  of  them,  to  pervert  them,  to  rob 
them  of  their  worldly  goods  or  of  their  religion,  or 
with  fome  other  unworthy  view.  Men  naturally  fepa- 
rate,  as  far  as  they  can,  from  the  company  of  thofe, 
whofe  confirr?[ied  tafte,  inclination  and  purfuits  are 
diflimilar  to  their  own — -for  whofe  charader  they  have 
no  efteem.  A  virtuous  friend,  a  virtuous  partnerfhip  in 
bufinefs,  and  efpecially  a  virtuous  partner  in  the  con- 
jugal relation,  is  to  be  nmch  valued.  Their  cares, 
interefts,  enjoyments,  burdens  and  hearts  are  one. 

Connexions  in  bufinefs,  in  friendfhip,  in  the  neareft 
ties  of  life,  fhould  then  be  formed  with  much  delibe- 
ration and  circumfpeXion.  The  comfort,  ufefulnefs, 
improvement  and  advantages  of  life  are  very  intimate- 
ly concerned  herein.  It  is  defirable  to  be  conneXed 
with  thofe  whom  you  can  truft— with  whom  you  ca^n 


220  GOOD    COMPANY    RECOMMENDED. 

have  an  unreferved  intercourfe,  a  cordial  and  warm 
friendfliip — who  can  and  will  faithfully  advife  and  aid 
you  in  the  things  of  life  and  godlinefs — ^who  in  all  the 
viciflitudes  of  the  world,  will  be  your  comforters. 
A  friend,  to  w^hom  you  may  fafely  and  profitably 
open  your  heart,  muft  be  of  great  worth.  Take  care 
then  to  choofe  one  who  will  not  knowingly  deceive 
you — to  whom  you  can  communicate,  all  your  ftate. 
Can  this  be  any  other  than  a  fearer  of  God  ? 

We  plainly  infer,  from  the  foregoing  difcourfe,  that 
thofe  who  are  inattenti^;e  or  indifferent  to  their  com- 
pany, do  not  fear  God.  The  perfonal  virtue,  of  the 
young  efpecially,  depends  fo  much  on  the  company 
they  keep,  that  fcarce  any  thing  more  demands  their 
own  attention,  and  the  attention  of  their  parents  and 
teachers.  The  truth  and  importance  of  this  thing,  are 
fo  very  manifeft,  that  many  parents,  who  have  no  fear 
of  God  themfelves,  would  prefer  virtuous  affociates 
for  their  children,  and  take  pains  to  give  them  a  vir- 
tuous education.  If  parents  who  are  evil  may  give 
fuch  good  things  to  their  children,  much  more  will 
pious  parents  attend  to  this  fubjeft.  Let  the  young, 
therefore,  as  they  would  be  numbered  among  the  fear- 
ers of  God,  honour  all  of  this  chara<5ler,  and  ever  choofe 
them  for  your  intimate  acquaintance.  The  honour  of 
God,  your  own  reputation,  peace  and  fecurity  require 
this.  Set  before  you  the  beft  patterns.  Imitate  the 
example  in  the  words  before  us.  Refolve,  in  the  morn- 
ing of  life,  to  be  companions  of  them  who  fear  God, 
and  whofe  ways  are  direded  to  keep  his  precepts. 
With  youths  of  this  character  for  your  companions,^ 
you  will  be  in  the  fear  of  the  Lord  all  the  day  ;  yea 
all  your  life  long.  You  will  be  preferved  from  the 
awful  condition  of  fuch  as  learn  to  fin  \vithout  fear  or 
fhame.  The  fear  of  the  Lord  is  a  fountain  of  life^  to  de- 
part from  the  fnares  of  death.  Stand  in  awe^  andftn  not. 
Be  tlie  friends  of  Chrift,  and  of  his  friends.  Have  no 
intimacy  with  his  foes,  that  they  may  be  afhamed.     If 


COOD    COMPANY    RECOMMENDED.  221 

you  allow  yourfelves  to  frequent  their  company,  you 
will  be  in  imminent  danger  of  proceeding  to  all  their 
exceifes.  In  your  greateft  extremity,  they  will  have 
no  pity  on  you  ;  but  defert  you,  as  you  have  deferted 
the  ways  of  virtue.  "  The  opportunities  for  fm," 
which  an  intimacy  with  them  affords,  "  are  great 
"  temptations.  Th^y  will  furnifli  you  with  the  fldll 
*'  and  knowledge  of  finning.  They  will  always  be 
'^  ready  to  fecond  your  temptations.  They  will 
"  watch  your  weakeft  hours,  that  they  may  triumph 
"  in  your  fail,  and  have  the  malicious  pleafure  of  feeing 
"  you  like  one  of  them.  Men  are  not  always  alike 
"  upon  their  guard  :  Their  virtue  is  not  at  all  times 
"  equally  ftrong — you  have  inclinations  to  evil,  which 
"  you  are  not  always  fure  of  controlling  :  Whenever 
"  they  attack  you,  reafon,  thought  and  prayer  are 
*^  your  beft  refuge.  Why  then  will  you  enter  the  fo- 
"  cieties  of  wicked  men  ?  You  know  that  they  will 
*'  never  fuffer  you  to  enjoy  the  advantages"  of  reflection 
and  devotion.  "  They  will  leave  you  no  time  to 
^'  think,  but  will  drive  you  on"  to  deftruclion. 

"  There  are  many  difficulties  in  the  practice  of  reli- 
*'  gion,  even  when  we  call  in  all  the  affiflances,  and 
*'  take  all  the  advantages  that  may  be  had — Whoever 
*'  confiders  this,  muff  needs  think  it  extreme  folly  in 
"  any  one,  who  fhall  refufe  the  helps  he  may  have  to 
"  make  the  work  eafy  ;  or  expofe  himfeif  to  greater 
"  difficulties  in  it.  This  every  perfon  does,  who  lays 
*'  himfeif  open  to  the  deadly  infmuations  of  evil  men, 
<'  who  are  induftrious  in  the  bad  caufe  they  ferve." 
Therefore  my  young  hearers,  have  no  fellowfliip,  lot 
or  portion  with  them.  Contract  friendfliip  with  the 
fearers  of  God.  The  ungodly  are  as  the  chaff  which  the 
iiuind  driveth  away.  They /I:all  7iot  Jland  in  the  congrega- 
tion of  the  righteous.  For  the  Lord  knoweth  the  way  of 
the  righteous  ;  but  the  way  of  the  ungodly  Jhall per ifn. 


# 


SERMON  XV. 

CAUTION  AGAINST  BAD  COMPANY. 


PSALM,  i.   u 

fiLESSED  IS  THE  MAN  THAT  WALKETH  NOT  IN  THE  COUNSEL  OF  THE  UN- 
GODLY, NOR  STANDETH  IN  THE  WAY  OF  SINNERS,  NOR.  SITTETH  IN  THE  SEAT 
OF  THE  SCORNFUL. 


T 


,.<..<..<..<..<0<g^>.>.>..>..>.. 


HE  deiign  of  this  difcourfe  is  to  ofFer  a  feafon- 
able  caution  againft  profane  and  immoral  company. 
Our  young  people,  who  are  moft  expofed  to  have  their 
principles  and  morals  corrupted,  are  defired  to  confid- 
er  themfelves  as  peculiarly  interefted  in  what  may  be 
offered. 

The  feveral  appellations,  ungodly,  finners,  fcornful, 
may  be  ufed  to  exprefs  the  general  character  of  the 
foes  of  piety — the  oppofite  to  that  of  the  godly,  who, 
as  it  follows  in  the  next  verfe,  delight  in  the  law  of  the 
Lord,  and  meditate  in  it  day  and  night.  Or  if  thefe 
terms  were  meant  to  defcribe  different  forts  of  irreli- 
gious men,  we  may  underftand  by  the  firft,  thofe  of 
^ifpeculative  caft — by  the  fecond,  the  openly  immoral — 
and  by  the  laft,  /coffers.  The  firft  may  be  men  of  viii- 
ble  morality,  though  their  talents  are  employed  to 
fubvert  the  foundation  of  piety.  The  fecond,  if  not 
fpeculative,  are  practical  unbelievers.  In  this  number 
are  the  intemperate,  the  lewd,  fuch  as  live  by  extor- 
tion, and  the  lovers  of  pleafure.  The  laft,  without 
fear  or  ftiame,  give  the  reins  to  their  lufts,  and  openly 
revile  the  moft  folemn  truths  of  religion.  They  alike 
blafpheme  God,  and  violate  decorum  and  good  man- 


224  CAUTIOM    AGAINST    ^AD    COMPANY* 

ners  in  their  treatment  of  mankind.  Blejfed  is  he 
who  walketh  not  in  the  counfel  of  the  ungodly^  nor  Jiand- 
eth  in  the  way  of  /inner s^  nor  fitteth  in  the  feat  of  the 
fcornfuL  Blefled  is  the  man  who  is  guarded  againft 
the  counfel  of  infidels — who  fliuns  the  company, 
avoids  the  crimes,  and  efcapes  the  doom  of  the  diifo- 
lute  and  the  fcoffer. 

Firft,  Beware  of  the  counfel  and  fociety  of  thofe 
who  admit  not  the  principles  of  religion,  revealed  or 
natural. 

The  human  mind  has  naturally  an  impreffion  of  a 
Deity  and  moral  Governour,  of  accountablenefs  and 
future  retributions.  All  nations  and  ages  have  con- 
curred in  thefe  general  fentiments  :  They  are  the  bafis 
of  all  laws  j  the  fupport  of  all  authority^,  and  of  all 
confidence  among  men.  Without  the  admifiion  of 
them,  human  fociety  could  not  exifi:.  What  then 
could  ever  have  induced  any  mortal  to  doubt,  to  de- 
ny this  original,  univerfal  fenfe  of  morality  and  reli- 
gion ?  Not  want  of  evidence  ;  but  either  a  wilh  that 
it  may  be  untrue  ;  or  the  vanity  of  being  thought  wif- 
cr  than  the  reft  of  mankind  ?  Through  this  vanity, 
fome,  to  whom  God  hath  given  a  fuperiour  genius, 
have  bent  their  whole  attention  to  find  arguments 
againft  religion.  Through  the  pride  of  talents,  puft- 
ed  up  v.dth  V2iin  imaginations,  they  will  not  feek  after 
God.  They  feek  deep  to  exclude  his  providence  from 
the  government  of  the  world,  and  to  explode  his  ex- 
iftence.  Many  a  fpeculative  man  has  been  caught  in 
his  own  fubtilily :  Exercifing  himfelf  in  things  too  high 
for  him,  he  has  purfued  a  groundlefs  theory  much 
further  than  he  contemplated  at  firft ;  and  at  length 
fixed  in  total  fcepticifm.  No  other  refult  could  be  ex- 
peeled  from  the  iacrifice  of  practical  principles  to  vain 
fpeculations.  Confiding  in  his  own  wifdom,  man  dif- 
ov/ns  human  liberty  and  agency,  and  refolves  every 
thing  into  fatality  or  chance.  Every  avenue  being 
clofed,  at  which  ufcful  truth  might  enter  the  mind. 


CAUTION    AGAINST    BAD    COMPANY.  22o 

he  co-operates  with  the  grand  deceiver  and  apoftate  in 
the  work  of  delufion.  Men  moft  refemble  Lucifer, 
when  they  take  deliberate  counfel  againft  the  Al- 
mighty, and  would  bring  him  to  their  feet. 

Are  the  difbelievers  of  revelation  advocates  for  nat- 
ural religion  ?  This  certainly  obiigeth  them  to  call  up- 
on God,  to  fet  him  before  them,  and  ftudy  to  approve 
themfelves  unto  him.     But  they  caji  of  fear  ^  and  re- 
Jira'm prayer :  They  defpife  God  and  his  government ; 
and  fay,  by  their  neglecl  of  his  worftiip,  Depart  from  us, 
Chriftianity  has  been  confirmed  by  proofs  as  clear  as 
the  works  of  nature  which  proclaim  the  glory  of  God. 
Works  of  a  like  kind  fhew  that  Jefus  was  fent  of  God. 
His  refurre6lion  fupports  the  Chriftian  fabric  :    It  was 
proved  to  the  conviction  and  confulion  of  his  foes, 
who  wanted  not  means  or  ability,  and  fpared  not  en- 
deavours, to  prevent  or  detect  fraud  in  a  matter  of  fuch 
moment.     It  was  a  fad:  which  might  compare  with 
the  creation  of  the  w^orld — a  fad  as  fully  afcertained 
as  any  event  attefted  by  experience.     The  immediate 
witneffes  of  it  could  not  have  been  deceived  ;    nor 
-could  they  have  teftified  it,  had  they  not  believed  it. 
Their  declaration   of  the   facl  is   not,  however,  the 
whole  proof  upon  which  our  faith  refts :  It  was  cor- 
roborated by  the  miraculous  gifts  with  which  they 
were  endowed  ;    to  which  gifts  the  promife,  which 
Jefus  addreifed  to  them,  refers :  The  works  which  I  do^ 
fnall  ye  do  ;  and  greater.     The  Holy  Ghoft  fent  down 
from  heaven,    immediately  imparting  to  unlearned 
men  the  knowledge  of  all  languages,  was  a  difplay  of 
divinity,  which  the  world  had  never  before  witnell'ed  : 
On  the  day  of  its  firll  exhibition,  before  a  great  affem- 
bly  of  the  foes  of  Chriftianity,  collected  from  all  parts, 
it  made  three  thoufand  of  them  converts  to  a  crucifi- 
ed Saviour  \  even  the  Saviour  whom  they  themfelves 
had  crucified  not  two  months  before  their  converfion. 
If  Chrifi  rofe  from  the  dead,  why  fhould  a  general 
refurreclion  be  thought  incredible  ?  The  infidel  denies 

29 


226      CAUTION  AGAINST  BAD  COMPANY. 

both — becaufe  fome  circumftances  are  not  explained, 
which  no  reflecling  man,  unperverted  by  fyftem, 
would  expecl  to  have  explained.  He  demands  in  par- 
ticular, Hozv  arc  the  dead  raifed  ?  and  with  what  body 
do  they  come  ?  If  the  manner  in  which  this  great  event 
fhall  take  place,  if  the  form  and  properties  of  the  refur- 
redion  body,  are  not  m.ade  known,  he  will  not  be- 
lieve. Yet  uniform  experience,  upon  which  much 
reliance  is  placed,  exhibits  what  is  equally  inexplica- 
ble— the  revivifcence  of  feed,  grafs  and  plants — the 
renovation  of  the  face  of  the  earth,  after  the  deadnefs 
of  winter.  Why  is  not  this  difputed  ?  It  is  as  inexpli- 
cable as  the  reftitution  of  the  human  body  from  the 
duft. 

The  counfel  of  the  ungodly  againft  religion  is  open 
or  fecret.  It  is  open^  when,  in  their  converfation  or 
writings,  they  direclly  attack  the  principles  of  reli- 
gion— when  they  produce  their  caufe^  and  bring  forth 
their  Jirong  reafom  againft  it — confident  that  they  are 
the  men,  and  that  wifdom  Ihall  die  with  them.  They 
find  it  eafier  to  pull  down  than  to  build  up.  If  they 
can  deftroy  our  faith,  they  are  not  concerned  to  fub- 
ftitute  any  thing  in  its  room  ;  but  content  to  fet  the 
human  mind  free  from  all  principle.  Inftead  of  a  fair 
and  candid  examination  of  the  external  and  internal 
evidence  for  religion,  they  apply  their  whole  mental 
ftrength  to  the  ftatement  of  fubtil  and  fpecious  objec- 
tions. Did  they  take  comparable  pains  to  confider  the 
arguments  for  religion,  as  they  do  to  argue  ingenioufly 
againft  it,  they  would  believe.  But  they  muft  offer 
incenfe  to  their  own  talents,  at  the  expence  of  faith 
and  a  good  confcience.  If  fuch  philofophers  as  New- 
ton and  Locke,  men  who  inveftigated  every  fubje6l  of 
their  contemplation  with  profound  attention  and  dif- 
cernment,  were  the  friends  and  ornaments  of  Chrif- 
tianity,  and  wrote  elaborately  in  its  defence,  no  man 
need  account  it  a  difhonour  to  his  underftanding  to 
believe  and  profefs  the  gofpel.     To  be  fure  we  may 


CAUTION    AGAINST    BAD    COMPANY.  227 

not  take  it  for  granted,  that  infidelity  is  a  mark  of  fupe- 
rior  underftanding — that  the  counfel  of  the  infidel  is 
wife  and  fafe. 

But  his  counfel  againft  religion  is  often/ecref^  and  giv- 
en under  the  guife  of  friendlhip.  Inftead  of  diredWy  af- 
failing  its  authority,  he  aims  to  undermine  and  fap  the 
foundation,  by  corrupting  and  perverting  its  dodrine : 
Its  friends  may  be  on  their  guard  againfl:  the  open  foe  ; 
but  not  againft  the  artful  and  infidious,  who  profefs  an 
efteem  of  the  gofpel  with  no  other  view  than  to  gain  ad- 
vantage againft  it.  A  great  part  of  the  writers  on  infidel- 
ity are  wolves  in  floeep^s  clothing.  Thefalfe  teachers  in  the 
apoftolic  age  did  more  to  obftruft  the  gofpel  than  its 
open  foes.  They  made  divifions  in  the  church,  and 
perverted  its  members.  They  imitated  their  mafter 
in  the  deceivahlenefs  of  iinrighteoufnefs.  Beware  lejl 
any  manfpoil  you  through  philofophy  and  vain  deceit,  "  Be 
"  not  carried  about  with  divers  and  ftrange  dodrines. 
"  Try  the  fpirits  whether  they  be  of  God.  Walk  not 
"  in  the  counfel  of  the  ungodly,"  whether  their  coun- 
fel be  an  open  or  fecret  attack  upon  the  principles  of 
piety,  the  dodrine  according  to  godhnefs.  Boldly 
withftand  the  open  foe,  and  watch  againft  the  lurking 
one. 

In  the  next  place.  Shun  the  openly  imraoral.  Stand 
not  in  the  way  of  ftnners.  Thefe,  if  notfpeculative,  are 
practical  unbelievers.  Though  they  may  profefs  the 
gofpel,  they  in  works  deny  it.  If  it  be  true,  they 
muft  either  reform,  or  be  miferable  :  "  For  therein 
"  is  the  VvTath  of  God  revealed  againft  all  unrighteouf- 
"  nefs  and  ungodlinefs  of  men,  who  hold  the  truth 
"  in  unrighteoufnefs."  The  plea,  grace,  grace, 
cannot  be  admitted  to  fave  from  wrath  any  who  con- 
tinue in  fin.  Eternal  life  is  a  reward  promifed  only 
to  thofe  who  have  their  fruit  unto  hoUnefs,  TI:e  grace 
which  brings  falvalion,  teaches  to  deny  ungodlinefs 
and  worldly  lufts,  and  live  a  fober,  righteous  and 
godly  life,  looking  for  the  blelTed  hope.     The  way  of 


228  CAUTION    AGAINST    BAD    COMPANY. 

finners  is  the  broad  way  to  deftruclion,  however  they 
may  flatter  themfelves  in  their  own  eyes.  They  may 
indulge  a  falfe  hope.  They  may  build  upon  the  fand. 
Comparing  their  own  character  and  the  terms  of  the 
gofpel,  they  have  nought  to  expect  but  indignation 
and  wrath,  unlefs  repentance  intervene.  If  then  they 
will  not  be  perfuaded  to  forfake  their  fins,  they  muft 
wifli  the  gofpel  to  be  falfe ;  and  from  wifhing,  they 
may  be  led  to  believe  it  falfe.  Refolved  to  purfue  the 
way  which  feemeth  right  in  their  own  eyes,  how  can 
they  know  or  believe  the  truth  ?  Having  pleafure  in 
unrighteoufnefs,  the  light  within  becomes  darknefs. 
They  call  evil  good,  and  good  evil.  They  are  given 
over  to  delufioris.  Senfual  aftediions  naturally  lead  to 
infidelity  ;  or,  to  what  is  equivalent,  opinions  deftruc- 
tive  of  faith  and  found  doctrine.  Fools  fay  in  their 
hearts.  No  God,  no  future  punifhment.  The  reafon 
is,  "  They  are  corrupt,  and  have  done  abominable  in- 
^^  iquity."  Bad  morals  corrupt  men's  principles,  and 
bad  principles  their  morals.  Through  want  of  faith, 
they  depart  from  the  living  God.  And  while  they 
are  far  from  him,  and  are  wandering  further,  they 
preclude  themfelves  from  the  means  of  faith.  Thofe 
foon  lofe  their  morals,  who  become  indifferent  to,  or 
give  up  religious  principles. 

Were  the  morals  of  our  Saviour  and  his  example 
followed,  happy  would  it  be  for  the  world.  Thofe 
who  deny  his  mifilon,  and  caft  opprobrium  upon  his 
character,  do  what  they  can  to  take  away  the  re- 
ftraints  on  the  lufts  and  pallions  of  men  ;  encour- 
age forgetfulnefs  of  God,  of  providence  and  a  future 
life  ;  and  to  fanclion  the  Epicurean  fyflem,  Let  us  eat 
and  drink  ;  for  to-morrow  we  die. 

Sinners,  refolved  to  walk  in  the  way  of  their  heart, 
will  either  be  unmindful  of,  or  indifferent  to,  or  in- 
clined to  doubt,  fuch  moral  principles  as  check  their 
favourite  purfuit.  The  prof^me,  intemperate  and  un- 
clean, the  avaricious  and  unjuft,  did  they  verily  admit 


XAUTION    AGAINST    Ex\D    COMPANY.  229 

and  reflect  upon  the  plaineil  duties  of  morality,  and 
the  certain  iffue  of  the  courfe  they  are  purfuing,  (not 
to  mention  the  prcfent  effects  of  it)  would  not  dare 
to  go  on  in  their  trefpafles. 

Thirdly,  Avoid  thofe  -who  Jit  in  the  feat  of  the  f corn- 
er. They  make  a  mock  at  fm,  affront  the  good  fenfe 
of  ail  mankind,  and  defy  the  Almighty.  They  are 
lofl  to  fear  and  fhame.  The  moft  folemn  truths,  and 
the  moft  folemn  of  all  fcenes,  a  judgment  day,  are  fe- 
lecled  for  ridicule.  "  Where  is  the  promife  of  his 
"  coming  ?  Pride  compafTeth  them  about  as  a  chain  ; 
*'  violence  covereth  them  as  a  garment.  They  fpeak 
^'  loftily.  They  fet  their  mouth  againfl  the  heavens  ; 
"  and  their  tongue  walketh  through  the  earth.  They 
''  fay,  Hov/  doth  God  know  ?"  The  moft  fuccefsful 
propagators  of  infidelity  have  been  the  greateft  cor- 
rupters of  the  morals  of  mankind,  and  men  of  aban- 
doned morals  themfelves.  For  proof  of  this,  we 
need  not  recur  to  former  times,  nor  bring  examples 
from  old  and  long  corrupted  kingdoms.  But  our  own 
times  and  nation  fupply  examples  in  abundance.  In 
very  many  circles,  religion  and  morals  are  introduced 
with  no  other  view  than  to  be  ridiculed.  Daring  and 
unfounded  afTertions,  accompanied  with  every  fpecies 
of  indelicacy  and  mockery,  are  employed  to  prove 
revelation  an  impofture,  and  found  morals  an  abridg- 
ment of  the  rights  of  man. 

To  withftand  all  this  arrogance  and  derifion,  re- 
quires great  firmnefs — greater  than  young  perfons  ef- 
pecially  can  command,  unlefs  they  have  learnt  to  love 
the  truth  ;  have  fome  principles  well  fixed  \  and,  by 
exemplary  morab,  are  able  to  put  to  filence  the  igno- 
rance and  folly  of  fuch  fcoffers.  They  muft  bear  to 
be  reproached  for  hypocrify  andafFecled  gravity,by  the 
many  Icorners  of  the  prefent  day.  If  a  contemptuous 
fneer,  the  fmger  of  fcorn,  afaUy  of  wit,  an  impudent 
falfehood,  can  put  them  to  fliame,  or  make  them  w  a- 
ver  in  religion,  their  fouls  will  be  perverted,  nor  is 


jiSp  CAUTION    AGAINST    BAD    COMPANY. 

there  any  pollution  in  which  they  may  not  be  Qver- 
whelmed.  They  are  coming  forward  on  the  ftage  at  a 
period  when  every  artifice  will  be  ufed  to  delude  and 
demoralize  them — a  period  in  which  fcepticifm  and 
degeneracy  are  faihionable  and  prevalent  beyond  what 
has  been  heretofore  known  in  this  country.  In  every 
place  there  are  to  be  found  defpifers  of  God,  of  his 
luperintendency,  of  man's  accountabihty,  of  the  du- 
ties of  morality — defpifers  of  the  Redeemer  and  his 
friends  ;  of  the  Lord's  day,  its  worfhip  and  ordinan- 
ces. In  every  place  there  may  be  found  thofe  who 
2rejoice  in  iniquity  inftead  of  the  truth  ;  who  fow  dif- 
cord,  and  triumph  in  the  divifions,  blemifhes  and  de- 
clenfions  of  profeiTors — in  any  advantages  wliich  thefe 
things  may  furnifli  them — in  any  means  of  embarraf- 
ling  and  opprelTmg  them.  I  certainly  do  not  wifh  to 
exaggerate.  I  fubmit  to  perfons  of  obfervation  and 
refle&on,  whether  any  paft  period  has  endangered 
the  faith  and  morals  of  youth  comparably  with  the 
prefent.  Happy  thofe  who  may  efcape  the  fnares  and 
allurements  before  them. 

Among  various  diffuafives  againft  walking  in  the  coun- 
fel  of  the  ungodly  ^Jianding  in  the  way  of  /inner  s^  and  fit- 
ting in  the  feat  of  the  f corner^  we  ohi^rx e^firfl^  an  inti- 
macy with  fuch  chara6ters  muft  exprefs  your  approba- 
tion of  them.  You  implicitly  wifli  fuccefs  to  impiety 
and  profligacy  :  You  call  in  your  lot  with  them,  that 
infidelity  and  pollution  may  have  free  courfe — that 
truth  and  virtue  may  be  depreffed  and  vilified.  I 
hope  better  things  of  our  young  people,  or  fhould 
think  it  fruitlefs  to  addrefs  them.  The  objecl  of  my 
addrefs  en  this  fubjed  is  to  prevent  their  being  en- 
fnared,  by  afibciating  with  perfons  of  this  defcription. 
Be  not  deceived.  There  is  much  danger  of  being  de- 
luded by  their  fophifi:ry,  and  polluted  by  their  exam- 
ple. You  cannot  be  in  an  houfe  or  city  infecled  with 
the  plague,  without  danger  to  your  life  or  health. — 
Nor  can  you  keep  company  with  fuch  chara6lers,  ane^ 


CAUTION    AGAINST    BAB    COMPANY.  251 

not  endanger  your  principles  or  morals.  The  friends 
of  truth  and  virtue  walk  not  in  the  counfel  of  the 
ungodly,  nor  ftand  in  the  way  of  linners,  nor  fit  in 
the  feat  of  the  fcornful ;  becaufe  (as  it  immediately 
follows)  their  "  delight  is  in  the  law  of  the  Lord.** 
They  abhor  the  principles  and  the  way  of  life,  which 
the  ungodly,  fmners  and  fcorhers  maintain  and  purfue. 
They  behold  fuch,  and  are  grieved  ;  and  have  there- 
fore no  difpofition  to  embolden  and  ftrengthen  them 
by  any  familiarity.  "  Two  cannot  walk  together, 
^'  except  they  are  agreed.  Righteoufnefs  hath  no  fel- 
*'  low^ip  with  unrighteoufnefs  ;  nor  he  that  believ- 
*'  eth,  any  part  with  an  infidel.  Come  out  from 
*^  among  them,  faith  the  Lord ;  touch  not  the  un- 
"  clean  thing  ;  and  I  will  receive  you."  A  lover  of 
truth  and  virtue  can  no  more  be  delighted  with  the 
company  of  the  profane,  the  immoral  and  fcornexs, 
than  Lot  with  the  Sodomites,  or  Michael  with  the  dev- 
il. The  world  very  juftly  form  an  opinion  of  men's 
characters  from  their  chofen  companions.  Human 
laws  involve  aiTociates  in  the  crimes  and  puniihment 
of  the  principals.  A  companion  of  fools  defervedly 
brings  on  himfelf  their  infamy  and  mifery.  In  the 
eyes  of  every  fearer  of  God,  a  vile,  unprincipled  per- 
fon  is  contemned;  and  if  contemned,  furely  not 
cheriflied  as  an  affociate.  Abftain  from  all  appear- 
ance of  evil.  Keep  not  company  with  any,  through 
whom  the  v/ay  of  truth  is  evil  fpoken  of.  They  willi 
to  pervert  your  fouls — to  make  you  think  and  fpeak 
lightly  of  the  way  of  truth  and  holinefs. 

Suppofe  your  principles  are  at  prefent  uncontamina- 
ted,  they  cannot  continue  fo,  if  you  keep  company 
Vvith  the  immoral  and  unprincipled.  Therefore  enter 
not  into  their  path  ;  go  not  in  their  way  ;  unite  not 
to  their  counfel.  Do  you  imagine  that  your  virtue 
is  impregnable  ?  would  you  call  temptation  to  your- 
felves?  Then  be  feated  with  fcorners.  The  effect  will 
foon  iliew  your  temerity.     Perhaps  the  mifchicf  may 


232  CAUTION    AGAINST    BAD    COMPANY. 

be  irretrievable.  When  the  pious  David  relblved  tfi 
keep  the  commandments  of  God^  he  faid  to  evil  doers^  De^ 
part fr 0711  me — implying  that  he  could  not  keep  God*s 
commandments,  unlefs  he  avoided  fuch  company.  If 
you  refolve  to  ferve  God,  fuch  company  will  leave 
you,  as  Satan,  when  all  his  temptations  were  with- 
llood,  left  our  Saviour.  Refift  them  as  you  fhould 
him.  Be  not  within  hearing  of  their  counfel,  their 
profane,  filthy  converfation.  For  evil  communication? 
corrupt  good  manners. 

The  vicious  feek  the  company  of  the  virtuous,  with 
no  other  view  than  to  involve  them  in  their  own  dif- 
honour,  to  obtain  fupporters  in  vice,  and  triumph  in 
the  fpoil  of  thofe  whom  they  have  deluded.  "  They^ 
'•  lleep  not,  except  they  have  caufed  fome  to  fall.  They 
"  eat  the  bread  of  wickednefs,  and  drink  the  wine  of 
"  violence.  Their  way  is  as  darknefs.  They  lurk  pri- 
"  vily  for  the  innocent.  My  fon,  walk  not  thou  in 
'•  the  way  with  them  :  Refrain  thy  foot  from  their 
"  path.  Can  one  take  fire  in  his  bofom,  and  his 
"  clothes  not  be  burnt  V^ 

From  the^e  things  it  appears  to  be  highly  important 
that  you  endeavour,  among  other  marks  of  integrity, 
to  have  this  :  "  Lord,  I  have  not  fat  with  vain  per- 
''•  fons,  nor  gone  in  with  diilemblers.  I  have  hated 
"  the  congregation  of  evil  doers :  and  will  not  fit 
''•  with  the  wicked.  They  turn  the  night  into  day. 
^*^  The  harp,  and  the  viol,  the  tabret  and  pipe,  and 
"  wine  are  in  their  feafts  ;  But  they  regard  not  the 
"  work  of  the  Lord,  neither  confider  the  operation 
"  of  his  hands.'*  They  raife  not  their  thoughts  fo 
high.  They  neither  review  the  pafl:,  nor  attend  to  the 
future  ;  but  purfue  the  impulfe  of  their  appetites ^ 
wafting  life  in  a  mad  career  of  vanity  and  diflipation. 
The  thief  Cometh  not  but  to  Jieal^  to  kill^andto  dejiroy. — 
This  character  well  applies  to  the  ungodly,  the  im.- 
moral  and  the  fcorner.  They  come  to  ileal  your 
good  name,  your,  treafure,  your  peace — to  deftroy 


CAUTION    AGAINST    BAD    COMPANY.  233 

your  immortal  interefts,  to  kill  the  foiiL  They  envy 
the  virtuous  their  efteem  and  confidence,  influence 
and  improvement  among  men ;  feeling  that  they 
themfelves  are  diftrufted,  avoided  and  abhorred.  Their 
wiih  is  to  wipe  off  the  infamy  from  vice  and  profane- 
nefs — to  make  piety  and  virtue  ridiculous — to  encou- 
rage fraud,  peculation,  gambling,  fedudion  and  fcepti- 
eifm.  Many,  who,  but  for  their  example  and  inftiga- 
tion,  would  have  grown  up  in  virtuous  and  ufeful 
courfes,  have  been  enfnared  by  xhem—foi-faken  the 
guide  of  their  youth  J  (parents  and  teachers)  a7id  broke?!  the 
covenant  of  their  God.  What  deftrudive,  irretrievable 
confequences  have  followed  ?  Such  characters  as  the 
text  mentions  are  as  Achan  in  the  hoft  of  Ifrael. 

You  afk.  May  we  have  no  company  with  fuch  char- 
acters ?  I  anfwer.  As  little  as  poffible — and  certainly  no 
intercourfe  which  would  imply  that  you  call:  in  your 
lot  with  them — none  which  muft  put  at  hazard  your 
integrity,  your  fear  of  God. 

But  would  you  abfolutely  have  no  intercourfe  with 
fuch  characters,  you  muji  needs  go  out  of  the  world.  Nei- 
ther the  flate  of  fociety,  nor  of  families,  admits  of  a 
total  feparation.  You  may  not  walk  in  the  counfel  of 
the  ungodly,  nor  follow  the  way  of  finners,  nor  join 
with  fcorners.  You  may  7iot  give  that  which  is  holy  to 
the  dogs,  nor  caji  pearls  before  fwine*  You  may  have  no 
fellowfhip  with  the  unfruitful  works  of  darknefs.  You 
may  yet  be  placed  in  a  family  or  neighbourhood,  where 
you  cannot  avoid  an  intercourfe  with  the  vicious  and 
impious.  As  much  as  lieth  in  you,  you  are  bound  to 
endeavour  their  converfion.  The  Author  of  our  reli- 
gion came  to  call  fmners  to  repentance.  With  this 
view  he  was  a  gueft  with  publicans  and  finners  ;  tho' 
he  knew  no  fin.  In  reproving  fin,  he  kept  the  preju- 
dices of  the  reproved  out  of  view  ;  fo  that  in  the  iilue 
they  were  compelled  to  condemn  themfelves.  Our 
treatment  of  the  vicious  mufl:  be  calculated  to  ftrip 
ihem  of  their  prejudices.    Afperity  and  affectation  are 

30 


234  CAUTION    AGAINST    BAD    COMPANY. 

to  be  avoided.  The  fpirit  of  religion  is  meeknefs  and 
chai'ity.  "  Be  ready  always  to  give  a  reafon  of  the 
"  hope  that  is  in  you  with  meeknefs  and  fear  ;  having 
"  a  good  confcience,"  exhibiting  a  good  converfation 
in  Chrifl,  that  the  enemy  may  be  afhamed. 

To  hold  fail  your  profeflion,  in  the  cafe  of  any  op- 
probrium or  fufferings  for  his  fake  and  the  gofpel,  will 
be  your  higheft  honour  and  happinefs,  and  what  is  in- 
difpenlibly  due  to  him  who  endured  the  crofs^  defpiftng 
the  Jhame,  Whoever  would  pollute  your  morals,  or 
turn  you  afide  from  the  truth  as  it  is  in  him,  whatever 
their  ftation,  or  however  you  may  be  connected  with 
them,  you  muft  obey  God  rather  than  man.  A  dif- 
ciple  of  Jefus  is  not  afhamed  of  him,  nor  terrified, 
however  the  foe  may  revile  or  perfecute.  Kappy  the 
youth  whom  the  force  of  religious  principle  fecures 
againfl  the  contagion  of  the  immoral,  the  fneer  of  the 
fcorner,  and  the  fubtilty  of  the  infidel.  Example  has 
great  fway :  Bad  examples  are  often  the  great  eft — efpe- 
cially  the  example  of  fuperiours  in  ftation,  circum- 
ftances  or  talents — of  thofe  on  whom  there  may  be 
much  temporal  dependence  ;  or  whom  paft  favours, 
perfonal  accomplifhments,  or  the  ties  of  nature  may 
endear. 

Some  wreft  the  fcriptures  to  ferve  an  hypothefts : 
The  denial  of  them  is  but  an  eafy  tranfttion  :  And  the 
next  ftep  is  to  take  the  feat  of  the  fcorner.  "  When 
'^  the  belief  of  a  future  life,  and  the  fuperintendency  of 
"  an  all-wife  and  juft  Ruler  of  the  world,  the  rewarder 
"  of  right  and  the  revenger  of  wrong ;  and  faith  in  a 
"  Redeemer,  and  the  influence  of  his  Spirit,  and  of 
"  his  do6lrines,  are  no  longer  fuffered  to  check  the  paf- 
■ "  fions,  regulate  the  defires,  and  reftrain  the  will  of 
"  fuch  fallen  and  degenerate  creatures  as  we  became 
*'  by  fm,  what  muft  man  be  to  man  ?" 

A  nation  "  abrogating  all  the  principles,  and  dif- 
"  claiming  all  the  fentiments  of  Chriftianity,  have  con- 
"  vulfed  the  whole  civil,  moral  and  religious  world — 


Stc 


CAUTION    AGAINST    BAD    COMPANY.  2^5 

"  Their  contempt  of  God,  their  rejedion  of  the  faitli 
"  of  his  Son,  their  violations  of  his  fabbaths,  their  neg- 
"  led:  of  the  ordinances  of  religion,  have  fatally  recoil- 
"  ed  upon  themfelves.  They  made  impiety  the  fa- 
"  fliion,  and  it  was  followed.  The  world  has  feen  to 
"  what  thefe  fafliions  lead."  They  prepared  the  way 
to  the  military  defpotifm  which  that  devoted  nation, 
and  many  of  its  neighbours,  now  "  bitterly  experience. 
*^  Do  not  facrifice  your  religion,  morals,  peace  with  God 
*'  and  with  your  own  confciences,  your  well-being  in 
"  this  life,  and  your  hopes  for  an  hereafter,  to  the  folly 
"  of  fools,  to  the  volatility  and  frivoloufnefs  of  the  idle, 
"  or  to  the  profanenefs  and  impiety  of  the  diffolute  and 
*'  profligate.  Scorn  to  be  the  fervile  followers  of  any, 
however  high  in  rank  or  ftation,  who  fhew  that  they 
have  fet  themfelves  above  their  God,  and  that  they 
defpife  the  fervice  of  their  Redeemer.  Follow  not 
"  the  example  of  thofe  who  cannot  fcreen  you  in  the 
"  day  of  God's  dreadful  viiitations ;  or  prote6l  you 
"  from  the  evils,  which  they  Ihall  be  themfelves  the 
"  firft  to  fuffer."  * 

You  guard  againft  fuch  as  would  rob  you  of  your 
earthly  treafure,  or  of  your  civil  liberties — againft 
thofe  who  would  deftroy  your  reputation  or  your 
liealth,  or  would  degrade  you  from  your  proper  rank 
in  life.  Beware  much  more  of  fuch  as  feek  to  enflave 
your  fouls,  to  ftrip  you  of  the  true  riches,  to  blot  out 
your  name  from  the  book  of  life,  and  deftroy  your  ti- 
tle to  an  eternal  crown — would  bring  on  you  a  fpiritual 
difeafe,  the  end  of  which  is  the  fecond  death,  everlaft- 
ing  contempt,  and  the  chains  of  the  bottomlefs  pit. 
Embrace  principles,  which  will  enable  you  to  withftand 
the  fhock  of  temptation  from  every  quarter — which 
will  fupport  in  adverfity,  and  in  pafling  the  fliadow  of 
death.  Thofe  principles  can  be  of  no  value,  which, 
like  the  boufe  on  the  fand^  fail  a  man  when  the  rain  de- 
fcendsythe  floods  come^  and  the  winds  blow.     With  prin- 

*  T.  L.  O'BsiRNn,  D,  D.  bifhop  of  Meath. 


236  ''CAUYION    AGAINST    BAD    COMPANY. 

ciples  and  hopes  founded  on  the  oracles  of  God,  you 
will  be  as  the  houfe  on  a  rock,  which  cannot  be  fhaken. 
Religious  liberty  coniifts  not  in  having  no  fixed  prin- 
ciples ;  but  in  embracing  and  holding  faft  fuch  as  pro- 
duce all  the  fruits  of  right eoufnefs,  charity  and  peace. 

"  A  wife  man  will  hear,  and  will  increafe  learning, 
"  and  a  man  of  underftanding  fliall  attain  unto  wife 
"  counfeL  When  wifdom  entereth  into  thine  heart, 
'*^  and  knowledge  is  pleafant  unto  thy  foul ;  difcretion 
"  fliall  preferve  thee — from  the  way  of  the  evil  man, 
"  who  leaveth  the  paths  of  uprightnefs,  to  walk  in  the 
"  way  of  darknefs— -from  the  enticements  of  the 
*^  ftrange  woman,  who  hath  caft  down  many  wounded. 
"  Her  end  is  bitter  as  wormwood.  Her  houfe  is  the 
"  way  to  hell.'^  It  is  eafier  to  keep  from  deftru(5tive 
paths,  than,  after  having  been  feduced  into  them,  to 
turn  back,  and  lay  hold  on  the  path  of  life.  Let  as 
many  as  have  not  been  contaminated,  fliun  all  ap- 
proaches to  fin,  all  appearance  of  evil,  "  Watch  and 
"  pray,  that  ye  enter  not  into  temptation.'^  Say  not, 
"  Rejoice  in  thy  youth  ;  and  walk  in  the  way  of  thine 
^*  heart,  and  in  the  fight  of  thine  eyes  ;  but  know  that 
-^  God  will  bring  thee  into  judgment.'* 

The  prevalence  of  principles  deftruclive  of  found 
porals  and  piety  is  a  chara6lerifl:ic  of  the  prefent  age. 
The  inftitutions  of  religion  are  much  neglected  and 
defpifed.  The  way  of  truth  is  evil  fpoken  of  Many  de- 
part from  the  faith  ^  giving  heed  to  f educing  fpirits.  The 
foundations  are  dejiroyed.  Publications  on  infidelity  are 
circulated  with  great  indufi:ry,  and  read  with  avidity. 
The  fceptic  and  the  fcofFer  walk  on  every  fide.  In  fuch 
times,  there  is  great  occafion  for  a  caution  to  young 
people  with  refpect  to  their  company.  "  When  they 
"  find  what  honour  is  often  done  to  unbelievers,  and 
f'  how  well  they  are  recieved,  v/hilfi;  religion  fuffers 
"  under  the  hard  names  of  ignorance  and  fuperfl:ition, 
"  they  grow  aftiamed  of"  the  gofpel ;  "and,  if  not 
*'  really,  yet  afFed:edly  they  put  on  the  fafbionable  air 


CAUTION    AGAINST    BAD    COMPANY,  237 

*^'of  difregard  to  every  thing  that  is  ferious.  By  de- 
"  grees  they  harden ;  till,  from  being  afhamed  to  own 
"  God,  they  grow  bold  enough  to  deny  him,  encou^ 
"  raged  by  example  and  by  precept  to  brave  his  utmofl 
"  vengeance," 

Such,  my  young  friends,  is  the  ruinous  eifecl  of 
walking  in  the  counfel  of  the  ungodly,  of  Handing  in 
the  way  of  linners,  and  fitting  in  the  feat  of  the  fcorn- 
ful.  "  You  who  have  not  made  fliipwreck  of  reafon 
"  and  confcience — who  have  not  yet  renounced  your 
''  God  and  Redeemer,^'  but  are  "  expofed  to  the 
«'  temptations  of  crafty  fmners — give  me  leave  to  ex- 
«'  poftulate  this  cafe  with  all  the  ferioufnefs  the  fuhjecT: 
''  requires.  It  is  an  unpardqnable  folly  and  inexcufable 
''  perverfenefs  for  men  to  forfake  religion  out  of  van- 
«'  ity  and  oftentation ;  as  if  irreligion  w^re  a  mark  of 
''  honour,  and  a  noble  diftindion  from  the  reft  of  man- 
'^  kind.  To  fear,  where  there  is  true  caufe  of  fear, 
''  where  our  fquls  and  our  eternal  happinefs  are  at 
"  ftake,  is  not  below  the  dignity  of  man.'  To  out- 
''  brave  God  and  his  juftice  is  a  fad  inftance  of  courage. 
«'  And  men  who  fm  through  fuch  a  ridiculous  vanity, 
"  may  value  themfelves  for  their  bravery  in  defpifmg 
'^  the  fears,  and  their  wifdom  in  deriding  the  weaknefs, 
''  of  rehgion ;  but  perhaps  a  little  time,  a  very  little 
^^  time,  may  fhew  them  what  learned  pains  they  take 
"  to  difpute  themfelves  into  hell."  They  "  muft  an- 
''  fwer  for  the  vanity  of  taking  pains  to  invent"  fo- 
phiftical  "  reafoning,  to  oppofe  to  the  plain  evidences 
"  which  God  hath  afforded  of  his  being  and  power, 
^'  and  to  undermine  the  proofs  and  autliorities  upon 
"  which  religion  ftands."  * 

It  will  be  a  peculiar  advantage  and  felicity  to  perfons 
coming  forward  in  life,  if  they  are  unconnected  with, 
uninfluenced  by,  fuch  charaders  as  the  text  men- 
tions— characters  abhorred  of  God,  of  good  angels, 
and  of  all  wife  and  good  men — ^affimilated  to  Satan  in 
deceit  and  turpitude — deceivers  and  deceived.     They 

^  *  Sherlock,  Vol.  lii.  p,  14,  IJ. 


238  CAUTION    AGAINST    BAD    COMPANY. 

proftrate  truth,  holinefs  and  peace  ;  and  exalt  errour, 
impurity  and  difcord.  They  are  diftinguifhed  for  ar- 
rogancy,  envy,  hatred,  confufion  and  every  evil  work. 
H^hey  feek  whom  they  may  devour.  Heaven  jhall  reveal 
their  iniquity^  and  earth  jhall  rife  up  againji  them, 

Confider  their  odious,  mifchievous  charad:ers,  the 
deftruclion  and  mifery  which  are  in  their  paths :  You 
muft  acknowledge  it  to  be  of  the  laft  importance,  that 
you  walk  not  in  the  counfel  of  the  ungodly,  nor  ftand 
in  the  way  of  linners,  nor  fit  in  the  feat  of  the  fcornfuL 
Would  you  walk  furely,  take  the  facred  oracles  for 
counfellors.  Choofe  for  your  friends  the  characters 
there  recommended.  Then  you  will  never  liften  to 
the  inftigations  of  the  ungodly  ;  nor  affift  to  accomplifh 
their  devices  by  fupplying  the  means,  or  by  any  com- 
pliances. You  will  not  try  to  exempt  them  from  de- 
ferved  opprobrium.  Such  characters  will  be  contemn- 
ed in  your  eyes,  as  you  honour  them  that  fear  the 
Lord.  Inftead  of  winking  at  their  folly  and  prcfanenefs^, 
through  fear  of  their  cenfure  or  their  fcorn,  your  ex- 
ample will  be  a  Handing  reproof;  and,  as  far  as  may  be 
proper,  will  be  accompanied  with  faithful  rebuke.  You 
may  fpare  no  means  and  endeavours  to  convert  them 
from  the  errour  of  their  way  ;  to  guard  thofe  of  your 
early  period,  who,  from  their  difpoiition  or  lituation, 
may  lie  open  to  their  counfel  or  company  ;  to  prevent 
the  devious  from  wandering  further,  and  to  reclaim 
them. 

Finally,  my  young  brethren,  anfwer  fairly  to  the 
demand,  and  follow  the  advice  of  an  apoftle.  What  fel- 
low/hip hath  righvcoufnefs  with  unrighteoiifnefs  ?  and  what 
communion  hath  light  with  darknefs  ?  and  what  concord 
hath  Chrijl  with  Belial  '^  or  what  part  hath  he  that  be- 
lieveth  with  an  infidel  ?  and  what  agreement  hath  the  tem- 
ple of  God  with  idols  F  Wherefore,  come  out  from  them,  and 
be  ye  feparate,  faith  the  Lord,  and  touch  not  the  unclean 
thing  ;  and  I  will  receive  you,  and  I  will  be  a  Father  unto 
you,  and  ye  Jhiill  be  my  fons  and  daughters,  faith  the  Lord 
Almighty, 


SERMON  XVI. 

CAUTION  AGAINST  BAD  BOOKS. 


PROVERBS  xi:c.   a;. 

CEASE,    MY    SON,    TO    HEAR    THE    INSTRUCTION    WHICH    CAUSETH    TO    ESLS^ 
FROM  THE  WORDS  OF  KNOWLEDGE. 


<o^©> 


HE  fear  of  the  Lord  is  the  beginning  of  know- 
*'  ledge.'*  To  hate  knowledge  is  the  fame  as  not  to 
choofe  the  fear  of  the  Lord.  "  My  fon,  if  thou  wilt 
''  receive  my  words,  and  hide  my  commandments 
"  with  thee  ;  fo  that  thou  incline  tl)ine  ear  unto  wif- 
*'  dom,  and  apply  thine  heart  to  underilanding ;  yea, 
"  if  thou  criefi:  after  knowledge,  and  lifteft  up  thy 
*'  voice  for  underftanding — Then  ihalt  thou  underftand 
"  the  fear  of  the  Lord,  and  find  the  knowledge  of 
"  God.  For  the  Lord  giveth  wifdom ;  out  of  his 
*'  mouth  Cometh  knowledge  and  underftanding.  The 
"  knowledge  of  the  Holy  is  underftanding.  Buy  the 
"  truth,  and  fell  it  not." 

From  thefe  various  exprellions  it  appears,  that  by 
the  words  of  knowledge  true  religion  is  intended. 
The  inftruction  which  caufeth  to  err  from  the  words 
of  knowledge  therefore  means  inftruclion  oppofed  to 
the  doctrines  and  duties  of  relisfion — inftruclion  in 
whatever  is  fubverfive  of  religious  faith  or  practice. 
The  teachers  of  errour  are  frequently  more  attended 
to  than  the  teachers  of  truth. 

The  fources  of  errour  are  bad  cornpany  and  bad  books. 
In  my  laft  difcourfe,  our  young  people  were  furnifh-. 
ed  with  cautions  a^ainft  the  former.     The  defi^n  of 


240  CAUTION    AGAINST    BAD    BOOKS. 

the  prefent  difcourfe  is  to  guard  them  againft  the 
baneful  inftruclion,  contained  in  books  calculated  to 
pervert  their  underftanding,  and  corrupt  their  hearts. 

The  books  in  my  view  are  of  various  defcription. 
One  clafs  would  make  you  infidels  in  pradice  ;  another 
clafs  would  make  you  infidels  in  /peculation  as  well  as 
practice.  Their  infi:ru<^ion  alike  caufeth  to  err  from 
the  words  of  knowledge.  When  the  erroneous  in- 
fi:ruclion  they  contain  hath  been  pointed  out,  the  rea- 
fons  will  be  offered  which  enforce  the  advice  of  the  text, 
peculiarly  Oil  the  rifing  generation.  Cea/e^  ^i^yfon^  to  hear 
the  injirudion  which  caufeth  to  err  from  the  words  of 
knowledge. 

The  books  which  contain  this  inftruclion  are  the 
light  and  frivolous — the  licentious,  coarfe  and  obfcene 
— thofe  which  refine  upon  vice  and  impurity — thofe 
which  make  ridicule  the  ftandard — and  thofe  written 
with  much  labour  and  fophiftry,  in  fupport  of  uni- 
verfal  fcepticifm  and  fatality. 

Firfl,  the  light  2iud  frivolous^ 

Of  thefe  there  are  a  great  variety.     They  have  no 
ufeful  object  in  view-  -no  certain  end,  unlefs  to  avail  the 
authors   of  the  foible  of  that  large   clafs,  who   read 
merely  to  find  fomething  novel  and  fi:range.     Filled 
with  "  trifles  light  as  air/'  they  exhibit  no  other  than 
Utopian  ideas  of  life,  vifionary  characters,    vifionary 
blifs.     If  they  may  afford  a  few  moments'  amufement, 
amidfi:  ferious  ftudies  and  occupations,  it  is  the  moft 
that  can  be  faid  of  them.     The  writers  who  furnifli 
the  materials  of  this  amufement,  have   little  or  no 
claim  on  the  gratitude  of  mankind,  their  obje6t  not 
being  general  utility.  They  caufe  to  err  from  the  words 
of  knowledge,  by  preventing  the  acquifition  of  it,  fill- 
ing the  mind  with  vain  imaginations,  and  confuming 
the  time  which  fhould  be  applied  to  real  improvement. 
With  no  other  than  fuch  reading,  you  will  "  die  with- 
"  out  inftruclion,  and  in  the  greatnefs  of  your  folly  go 
"  aftray."     But  "  a  wife  man  will  hear,  and  will  in- 
creafe  learning." 


CAUTION    AGAINST    BAD    BOOKS.  241 

Secondly,  Another  clafs  of  books  we  call  lkentio^^^\ 
coarje  and  obfcene,  '^- 

Thefe,  much  more  than  the  firft  mentioned,  caufe  t6 
err  from  the  words  of  knowledge.  Some  of  them 
are  the  grofleft  vehicles  of  impurity.  The  authors, 
with  a  brow  of  brafs,  and  an  heart  which  is  a  fink  of 
pollution,  have  fet  themfelves  to  excite  lufts,  which 
otherwife  might  never  have  been  conceived — paflions 
which  never  might  have  been  excited- — lufts  and  paffions 
fubverfive  of  all  order  and  peace  ;  which  violate  all  the 
deareft  interefts  of  individuals,  families  and  communi- 
ties. Such  books  are  more  deftru6tive  than  the  wide 
wafting  peftilence.  They  cannot  be  read  in  company, 
but  at  the  expence  of  all  decency ;  nor  in  the  clofet, 
without  opening  the  heart  to  every  foul  fpirit.  They 
proftrate  the  foundations  of  fociety,  and  make  man 
like  the  beafts  which  perifti. 

Some  may  think  that  publications  of  this  kindfliould 
never  be  fuffbred  to  proceed  from  the  prefs.  The  only 
effedual  Vv^ay  to  reftrain  them  may  be  not  to  read  them. 
Let  them  lie  on  the  ftielves  of  the  authors  and  publiihers, 
and  they  will  ceafe  to  be  printed.  No  care  of  the  educa- 
tion of  youth  will  avail,  if  fuch  books  are  in  their 
hands,  and  read  with  any  fatisfaction.  Immodeft 
language  in  converfation  is  an  infult  to  decent  compa- 
ny ;  and  in  books,  it  is  an  infult  to  the  public :  It  is 
appearing  abroad  in  a  drefs,  of  which  one  fhould  be 
aftiamed  at  home. 

But  fome  authors  have  a  talent  of  refining  upon  vice 
and  impurity.  Their  indecency  is  poHjhed^  and  not  of 
the  gj'ofs  kind  juft  mentioned.  Thefe  conftitute  a 
third  clafs  of  bad  books. 

Can  the  ornaments  of  ftile  change  the  nature  of 
things  ?  make  darknefs  light,  and  light  darknefs  ? 
make  evil  good,  and  good  evil  ?  make  bitter  fweet,  and 
fweet  bitter  ?  If  not,  then  language  thus  abufed  is  a 
proftitution  of  talents  given  for  a  better  ufe.  The 
allurements  of  ftile  may  enfnare  minds,  which  would 

31 


242  CAUTION    AGAINST    BAD    BODIES. 

not  be  corrupted  by  grofs  obfcenity.  Immoral  books, 
written  in  iniinuating  language,  do  more  extenlive  in- 
jury to  the  caufe  of  truth  and  virtue,  than  thofe  dif- 
tinguifhed  for  impudent  and  fhamelefs  ribaldry.  The 
latter  may  be  read  by  the  coarfe  and  ill-bred  ;  the  for- 
mer are  deiigned  for  polifhed  life.  Many  ufeful  ob- 
fervations  on  life  and  manners  are  intermixed  with 
inftru6lion  which  caufeth  to  err  from  the  words  of 
knowledge.  Writers  of  fplendid  talents,  when  their 
objecl  is  to  pleafe^  rather  than  to  improve  the  mind  or 
the  heart — when  their  real  wilh  is  to  give  currency  to 
diflimulation,  impurity  and  excefs,  have  influence, 
above  all  others,  in  feducing  into  the  paths  of  errour. 
Chesterfield  ranks  firil  among  writers  of  this  de- 
fcription  ;  as  Sterne  does,  in  fome  of  his  writings, 
among  the  grofsly  obfcene. 

A  fourth   clafs  of  books  make  ridicule  a  ftandard  ? 
They  aim  to  bring  truth  and  virtue  to  this  teft. 

This  is  a  powerful  weapon.  Thofe  who  cannot  be 
reafoned  out  of  their  principles,  may  be  laughed  out 
of  them.  Men  who  are  averfe  to  cool  reflection,  and 
have  not  a  talent  for  found  difcuflion^  may  be  prompt 
at  a  jeft  and  farcafm— may  know  how  to  pick  flaws, 
to  feduce  the  limple  and  unwary.  A  great  part  of  the 
writers  againfl:  revealed  religion  have  adopted  this 
mode  of  attack,  with  a  fuccefs  to  be  much  regretted. 
If  mifreprefentation,  fneer  and  contempt,  lewd  and 
profane  wit,  and  every  fpecies  of  obloquy,  could  have 
borne  down  and  extirpated  Chrifl:ianity,  it  had  been 
rooted  out  in  the  apofl:olic  age :  It  was  every  where 
fpoken  againji  :  Its  author  was  reproached  as  the  fon  of 
a  carpenter,  a  Nazarene  ;  and  its  difciples,  as  Galileans. 
They  were  accounted  as  the  filth  of  the  worlds  and  off- 
fcouring  of  all  things.  No  exertions  were  fpared  toex- 
pofe  him  and  them  to  popular  fcorn.  Nor  are  any  at- 
tempts of  this  kind  wanting  in  our  own  times.  Eve- 
ry part  of  Chriftendom,  this  country  in  particular,  is 
filled  with  publications  calculated  to  make  Chrifl:ianity 


CAUTION    AGAINST    BAD    BOOKS.  24S 

appear  ridiculous — yea,  publications  which  are  a  bur- 
lefque  upon  virtue,  and  renounce  all  pretenfions  to  it 
as  hypocrify.  This  indeed  is  inftrudion  which  caufeth 
to  err  from  the  words  of  knowledge.  Are  truth  and 
fincerity — all  ideas  of  moral  government  and  accoun- 
tablenefs,  to  be  fcouted  down  by  impious  jells  ?  Books 
which  would  teach  you  to  deride  the  difference  be- 
tween truth  and  falfehood,  right  and  wrong — to  de- 
ride all  principle  of  confcience  and  moral  obligation — 
to  deride  death  and  judgment,  heaven  and  hell,  can  be 
read  only  by  fuch  as  hate  the  truth,  and  have  pleafure 
in  unrighteoufnefs. 

The  iaft  clafs  of  books,  againft  which  I  would  caution 
you,  is,  Thofe  which  are  written  with  great  labour  and 
fophiftry  in  defence  of  infidelity. 

They  undertake  to  appeal  to  your  reafon  and  under- 
ftanding.  They  would  perfuade  you  that  nothing  ra- 
tional or  foiid  can  be  faid  in  behalf  of  the  gofpel — that  it 
is  founded  in  impofture  ;  is,  in  its  internal  frame,  a  con- 
tradiction to  reafon  and  natural  reHgion,  altogether  un- 
worthy of  the  wifdom  of  God  ;  and,  in  its  external 
proof, without  anyfoHd  fupport — that  the  miracles,  faid 
to  have  been  wrought  in  confirmation  of  it,  never  were 
wrought — that  the  Spirit  of  prophecy  was  merely  a 
conjedure ;  or,  infi:ead  of  being  a  predidion^  is  only 
an  hijlory.  Uniform  experience  is  oppofed  to  both, 
efpecially  to  the  miracles.  It  is  urged  that  philofo- 
phers  and  learned  men  have  in  general  agreed  to  re- 
ject Chriftianity  ;  and  that  it  is  fit  to  be  embraced  only 
by  weak  minds,  incapable  of  refearch. 

This  defcription  of  writers  do  not  defcend  to  the 
buffoonery  of  the  former:  They  are  cool,  deliberate  and 
fophiflical  defenders  of  fcepticifm  and  univerfal  fatali- 
ty. They  ftudioufly  cherifh  fentiments  oppofed,  not 
only  to  Chriftianity,  but  to  natural  religion.  Through 
the  pride  f?/' their  countenance^  ihej  feek  not  after  God — 
they  pay  him  no  acknowledgments.  While  they 
take  much  pains  to  pull  down  and  deftroy,  what  d6 


244  CAUTION    AGAINST    BAD    BOOKS. 

they  give  us  in  the  room  of  that  religion  which  is  the 
anchor  of  our  hopes,  and  which  they  labour  to  take 
from  us  ?  Do  they  point  out  the  deftination  of  man, 
the  end  of  his  creation,  his  duty,  his  intereft,  a  founda- 
tion  of  reft  to  his  foul  ?  If  not,  what  have  they  in 
view  ?  What  friends  to  mankind  are  thofe  who  fub- 
vert  the  order  of  fociety,  and  leave  no  fecurity  for  pri- 
vate friendlhip  or  public  faith  ?  By  reading  fuch  books 
many  ^xefpoiled  thro*  philofophy  and  vain  deceit,  Thefe 
fyftematical  teachers  of  errour  have  abounded  of  late 
years,  fo  that  the  world  can  fcarce  contain  their  publi- 
cations. They  have  been  fpread  with  great  induftry. 
Our  young  people  are  peculiarly  expofed  by  them  to 
err  from  the  words  of  knowledge. 

We  have  referred  to  the  books  which  contain  in- 
ftru6lion  in  errour — the  light  and  frivolous- — the  licen- 
tious coarfe  and  obfcene* — thofe  written  in  a  poliflied 
ftyle,  with  the  view  of  giving  the  more  ready  curren- 
cy to  diffimulation,  impurity  and  excefs — books  which 
abound  with  lewd  and  profane  wit,  and  would,  by  rid- 
icule, bear  down  truth  and  integrity— and  books  writ- 
ten with  great  labour  and  fophiftry,  with  fpecious 
reafoning  and  argumentation,  againft  revealed  religion, 
moral  government,  human  agency  and  accountable- 
nefs,  in  fupport  of  universal  fcepticifm  and  fatality. 

We  now  proceed  to  aftign  the  reafons,  which  pecul- 
iarly enforce  on  young  people  a  caution  againft  books 
of  this  defcription.  The  general  reafbn  is,  that  they 
contain  inftru^Hon  in  errour.  Ceafe^  my  fon^  to  bear 
the  injirii^ion  which  caufeth  to  err  from  the  words  of 
kno%vledge — inftruc^lion  which  leads  into  dangerous  and 
fatal  errour,  both  in  principle  and  practice.  True 
wifdom  cannot  enter  into  a  foul  that  is  open  to  fuch 
inftruclion  :  It  feparates  from  God  and  Chrift — It  fliuts 
and  bars  the  mind  againft  that  knowledge  which  is  life 
eternal ;  yea,  againft  the  things  belonging  to  our  peace, 
honour  and  fafcty  in  this  world. 


CAUTION    AGAINST    BAD    BOOKS.  245 

There  is  a  fpirit  in  man,  aiid  the  infpiration  of  the  Al- 
mighty hath  given  him  an  iinderjianding  capable  of  ever- 
lafting  improvement.  Shall  his  foul  then  cleave  to  the 
duft  ?  Shall  its  noble  faculties  be  debafed  to  the  con- 
templation of  frivolous,  low  and  fenfual  objeds  ?  to 
the  fervice  of  the  bodily  appetites  ?  to  vain  imagina- 
tions, which  exalt  againft  the  knowledge  of  God? 
The  noble  powers  of  the  foul  fhould  rather  be  exerci- 
fed  in  contemplations  on  the  Father  of  fpirits,  the  Fa- 
ther of  lights ;  his  perfections  and  works,  his  provi- 
dence and  will ;  on  what  he  requireth  of  us  ;  the  way 
and  means  of  acceptance  with  him ;  how  we  may 
ferve  his  will  in  our  generation,  and  lay  up  in  ftore 
for  ourfelves  a  good  foundation  againft  the  time  to 
come. 

If  fuch  is  the  only  worthy  employment  of  your  in- 
telligent and  immortal  powers,  then  it  is  a  perveriion 
pf  thefe  powers,  a  wafte  of  time,  to  be  occupied  in 
reading  fuch  books  as  have  been  mentioned.  Their 
defign  and  tendency  is,  to  turn  away  your  thoughts 
and  alienate  your  hearts  from  the  juft  objeds  of  them  ; 
to  exclude  from  the  heart  and  mind  the  things  of  God 
and  the  foul — to  fill  you  with  light,  and  froward,  and 
contemptuous  thoughts  of  thofe  things  and  objecls 
which  are  entitled  to  your  moft  dignified,  delightful 
and  fober  fentiments  and  affections. 

There  are  not  wanting  books,  written  in  the  beft 
manner,  on  every  important  branch  of  fcience,  mor- 
als and  religion — adapted  to  entertain  and  improve 
perfons  of  every  age,  rank,  and  diverfity  of  talents — 
books  calculated  to  enlarge,  purify  and  elevate  the 
mind — books  ftored  with  the  beft  information  and 
principles  ;  written  with  ability,  perfpicuity  and  force  ; 
leading  in  a  plain  and  fafe  path — books  compofed  by 
authors  warmly  attached  to  the  outward,  fpiritual  and 
immortal  interefts  of  mankind.  Thefe  burning  and 
fliining  lights,  if  dead,  ftill  fpeak  by  their  excellent 
writings.     Shall  the  cool  and  deliberate  thoughts,  the 


246  CAUTION    AGAINST    BAD    BOOKS. 

mature  inftrudion,  of  fuch  authors,  whether  living 
or  dead,  be  neglecled,  that  you  may  read  authors 
whofe  inftru(ftion  caufeth  to  err  from  the  words  of 
knowledge  ?  who  aim  not  to  (lore  your  minds  with 
ufeful  fentiments  and  virtuous  principles  ;  but  to  ban- 
ifli  thefe  from  the  mind,  and  render  it  as  vacant  as 
poffible,  by  teaching  you  to  live  without  refledion. 

One  clafs  of  books  would  amufe  you  with  frivolous 
and  fanciful  notions,  with  fiditious  hiftory  inftead  of 
real?  They  would  fcatter  rather  than  collect  your 
thoughts.  You  muft  give  account  how  you  employ 
your  thoughts,  and  fpend  your  time.  If  God  is  not 
in  all  your  thoughts,  if  your  fouls  are  not,  what  ac- 
count will  you  be  able  to  give  ?  Can  God  or  your 
fouls  be  in  your  thoughts,  if,  in  the  choice  of  books 
for  your  inftrudion,  you  prefer  fief  ion  to  reality,  tri- 
fles to  fubftance  ?  Volatility  pleafes  the  idle  ;  but  thofe 
who  are  employed  as  they  ought  to  be,  reflect  that 
they  muft  give  account  of  their  idle  thoughts  as  well 
as  words — that  it  behoves  them  to  keep  the  heart  with 
all  diligence.  They  therefore  prefer  fuch  books  as  con- 
tain ufeful  and  ferious  inftru6fion.  They  cannot  be 
entertained  with  trifles.  Your  time  and  advantages 
were  not  given  to  be  confumed  in  vanity,  but  to  be 
improved  to  the  glory  of  God,  the  good  of  your  fel- 
low men,  and  your  own  beft  account.  The  days  of 
youth  are  the  beft  to  lay  a  good  foundation,  both  for 
life  and  godlinefs.  Be  not  idle  and  vain  ;  but  wife, 
and  ftudious  to  know  what  the  will  of  the  Lord  is.  In 
this  cafe  your  leifure  hours  will  not  be  fpent  in  reading 
ufelefs  books,  but  the  moft  inftrucfive :  The  former 
cherifti  the  vanity  incident  to  early  life  ;  the  latter 
give  the  mind  a  right  direction  at  the  moft  important 
period. 

If  frivolous  books  cannot  be  read  without  an  abufe 
of  time,  the  danger  is  much  greater  from  the  loofe  and 
licentious^  which  inflame  luft  and  paflion.  Thefe  are 
read  only  by  minds  already  polluted.     Thefe  impure^ 


'^CAUTION    AGAINST    BAD    BOOKS.  247 

^fountains  pollute  the  mind  yet  more,  and  fix  a  difguft 
to  every  chafte  and  virtuous  fentiment.  They  de- 
nounce reafon,  fear  the  confcience,  and  involve  in  eve- 
ry temptation  and  luft  ruinous  in  this  life  and  that  to 
come.  They  would  ftrip  you  of  all  ftiame,  and  lead 
you  to  boaft  in  the  fouleft  difgrace. 

There  are  writers  who  infill,  that  the  unreftrained 
indulgence  of  the  appetites  and  paffions  is  allowable; 
that  it  is  to  follow  the  propenfities  which  the  Author 
of  nature  hath  given  us,  and  which  he  therefore  can- 
not difapprove.  Such  writers  muft  anfwer  for  the 
agency  they  have  had  in  ruining  the  principles  and 
morals  of  their  readers.  They  are  the  bane  of  fociety, 
and  ought  to  be  hunted  from  it.  There  is  no  fecial 
connection  which  they  do  not  violate.  Their  conta^ 
gion  is  like  the  peftilence,  and  their  reproach  that 
which  cannot  be  wiped  away.  They  fill  the  world 
with  their  grofs  obfcenity.  You  may  fhun  the  reading 
of  their  books ;  but  you  cannot  read  them  without 
being  the  worfe  for  them ;  and  the  more  fo  in  pro- 
portion as  you  read  thefe  profligate  writings.  If  fuch 
is  the  danger,  yea,  fuch  the  guilt,  of  reading  them,  I 
befeech  you,  avoid  them,  as  you  value  a  reputation  for 
the  things  which  are  true,  pure,  lovely,  and  of  good 
report — as  you  value  your  own  fafety,  and  the  wifties 
of  your  deareft  connections  and  friends. 

Would  you  imbibe  the  infliruclion  of  thofe  authors, 
who  have  bellowed  on  immorality  and  impiety  every 
emheUijhment  which  genius  could  devife  ?  You  have 
much  occafion  to  guard  againft  their  fnares  and  al- 
lurements. If  their  genius  is  admired,  their  turpitude 
is  to  be  abhorred  as  of  the  deepeft  dye— more  malig- 
nant than  even  the  grolTeft  profligacy,  as  it  is  more 
iludied  and  fyftematic :  It  is  an  effort  to  change  the 
nature  of  virtue  and  vice,  of  fweet  and  bitter.  By 
refining  upon  immorality,  and  exhibiting  it  in  a  pleai- 
ing  form,  it  entices  many,  who  could  not  be  fcduced 
while  it  retained  its  native  deformity.     Think  not 


248  CAUTION    AGAINST    BAD    BOOKS* 

that  it  can  be  the  lefs  odious^  becaufe  fafhionable — or 
becaufe  language  has  embellifhed  it.  Be  peculiarly  cau- 
tious of  writings,  which  thus  abufe  the  powers  of  lan- 
guage, and  enlift  the  gifts  of  God  into  the  fervice 
of  Satan.  Polite  depravity  avoids  a  downijh  violation 
of  the  laws  of  morality  ;  but  teaches  to  violate  them 
as  men  of  breeding  'md  fajhion.  The  clown  may  pofli- 
bly  feel  occafional  remorfe  for  his  immoralities  :  But 
the  polifhed  gentleman  defpifes  what  ar6  called  remon- 
ftrances  of  confcience.  Superior  to  vulgar  prejudice 
and  fuperftition,  initiated  in  the  wiles  of  Satan,  brought 
up  in  his  fchool,he  refines  upon  deception,  impurity  and 
excefs  ;  and  experienceth  pleafures  of  fin,  which  thofe 
of  a  groffer  mould  do  not  find.  Beware  then  of  the 
books  which  contain  infi;ruclion  in  the  art  of  finning. 
Beware  alfo  of  the  very  many  books,  which  /coffers 
and  blafphemers  have  publifhed,  and  which  their  difci- 
ples  fpare  no  pains  to  circulate.  Prefume  not  that 
you  fhall  withfi:and  their  ridicule  and  profanity.  A  cu- 
riofity  to  read  their  writings  is  dangerous.  It  implies 
light  thoughts  of  God  and  his  government,  of  good 
morals  and  of  the  human  foul.  Or  it  implies,  that 
the  caufe  of  fuch  writers  is  entitled  to  an  hearing ; 
that  they  have  fomething  to  fay  in  their  own  juftifica- 
tion — that  it  may  be  immaterial  whether  the  laws  of 
piety  and  morality  have  or  have  not  any  real  founda« 
tion- — that  the  fear  of  God  and  regard  to  man  may  be 
things  indifferent,  if  not  fenfelefs.  They  are  fenfelefs^ 
if  they  can  be  ridiculed  with  innocence  :  They  are  in- 
different, if  the  fcoffer  has  any  excufe — if  he  has  any 
claim  to  have  his  writings  read.  The  fcoffer  writes  to 
fubvert  focial  order,  and  "  confound  even  the  names 
"  of  things."  His  blafphemy  afcends  to  heaven.  He 
fports  himfelf  with  the  good  fenfe  and  feelings  of  man- 
kind in  all  ages  and  nations.  What  can  exceed  the 
depravity  which  writes  a  book  to  ridicule  the  exifi:ence 
and  perfections  of  a  Creator  and  Governour  of  the  uni- 
verfe,  the  moral  obligations  of  man,  the  belief  of  a  fu- 


CA^FTION    AGAINST    BAD    BOOKS.  249 

ture  life  ?  What  muft  man  be  to  man,  when  every  mo- 
ral principle,  that  would  check  his  paffions  and  regulate 
his  delires,  is  exploded  and  laughed  to  fcorn  ?  Shall 
writings,  which  would  turn  mankind  loofe,  like  beafts 
of  prey,  to  devour  one  another,  have  free  circulation  ? 
Shall  they  be  read  with  pleafure  and  avidity  ?  In  this 
cafe  the  education  of  children  and  youth  can  avail  no- 
thing. The  inftrudions  of  parents,  and  others  who 
are  appointed  to  guide  their  early  fteps,  muft  be  loft. 
Any  impreflions  of  virtue  will  wear  off.  The  direction 
to  train  up  a  child  in  the  way  he  fhould  go  was  unne- 
ceffary.  The  inftrudiion  of  fuch  books  will  efface 
them  all.  The  amount  of  it  is,  to  forfake  the  guide 
of  your  youthful  and  tender  years,  and  forget  the  co- 
venant which  bound  you  to  God — to  treat  the  good 
dodrine  of  your  father  and  law  of  your  mother,  the 
fear  of  the  Lord  in  which  you  were  brought  up,  as 
the  fuggeftion  of  weaknefs  and  folly,  meriting  your 
contempt,  not  your  regard.  Will  you  liften  to  fuch 
inftruclion,  and  number  fuch  books  among  your  fa- 
vourite authors  ?  Ufeful  information  and  knowledge 
is  the  proper  end  of  reading.  And  the  proper  end  of 
writing  books  is  to  impart  needful  inftrudion.  But 
the  books  which  contain  fu<::h  inftruction  are  few  com- 
pared with  thofe  which  inftrucfl  in  errour.  Books  of 
this  kind  are  multiplied  only  in  proportion  to  the  de- 
mand for  them.  This  clearly  kidicates  the  extent  of  a 
vicious  tafte,  and  proclaims  the  ftiame  of  thefe  times. 
Beware  left  any  author  fpoil  you  through  philofophy 
and  vain  deceit-^^Bew^i^Q  of  books  on  infidelity,  writ- 
ten with  great  labour  and  fubtilty.  In  them  errour 
is  taught  by  the  rules  of  art.  There  are  but  few  com- 
paratively whofe  talents  and  fituation  enable  them  to 
read  deep  fpeculations  on  infidelity — to  detect  their 
fophiftry,  and  examine  all  fides.  It  requires  much 
ftudy,  extenfive  reading,  and  confequently  free  accefs 
to  the  various  defences  of  religion,  to  form  a  clear  and 
found   judgment   of   the    moft   ftudied   publications 


250  CAUTION    AGAINST    BAD    BOOKS. 

againft  it.  Religion  does  not  ihun,  it  invites,  exami* 
nation :  It  appeals  to  our  underftanding  :  It  com* 
mands  us  to  "  be  ready  always  to  give  a  reafon  of  our 
"  hope"— to  ^'  prove  all  things,  and  hold  fall  that 
"  which  is  good — Let  every  man  be  fully  perfuaded 
^'  in  his  own  mind." 

The  principal  vouchers  for  revelation  are  prophecy 
and  miracles.  This  branch  of  the  evidence  is  an  appeal 
to  facl,  of  which  men  in  common  life,  and  of  common 
underftanding,  are  as  good  judges  as  the  learned.  If 
the  Author  of  our  religion,  by  fpeaking  the  word, 
gave  fight  to  the  blind  and  hearing  to  the  deaf,  reftor- 
ed  withered  limbs,  healed  all  manner  of  difeafe,  raifed 
the  dead,  and  made  winds  and  feas  obey  him,  then  he 
was  a  teacher  fent  of  God.  All  who  have  eyes  and 
ears  can  judge  of  fuch  facts.  If  Jefus  died  and  rofe 
again,  they  could  eaiily  determine  the  fact  of  his  re- 
furrection.  This  alfo  was  an  infallible  proof  of  his  di- 
vine miftion.  The  extraordinary  events  which  pre- 
ceded, accompanied  and  followed  the  deftru6tion  of 
the  Jewifli  temple  and  capital  city,  the  perpetuity  of 
that  defolation,  the  difperfion  and  prefervation  of  that 
people,  are  facts  of  which  all  men  are  alike  competent 
judges,  The  forefight  that  could  diftinclly  predid 
them  muft  be  divine.  Here  then  is  another  decided 
proof  of  revelation,  which  all  men  may  fee.  The  wild 
Arabs,  the  pofterity  of  Iflimael,  have  exifted,  for  thou- 
fands  of  years,  a  fignal  inftance  of  the  truth  of  prophe- 
cy; and  this  is  alfo  a  cafe  of  which  all  men  may  judge. 
I  do  not  iuiift  on  the  juoral  inftructions  of  the  bible, 
the  decalogue,  for  inftance,  and  the  fermon  on  the 
mount :  For  thefe  belong  to  the  internal  evidence  of 
revelation — their  fuperiority  to  any  fyftem  of  morali- 
ty ever  taught  by  the  moft  learned  philofophers,,  is  a 
proof  of  the  divinity  of  the  fcriptures,  which  he  who 
runs  may  read.  Such  proofs  are  abundantly  fufficient 
to  convince  all  men  of  the  divinity  of  our  religion. 

There  are  other  proofs,  of  v/hich  the  learned  are 
the  proper  judges  ;  and  to  them  it  belongs  to  meet 


CAUTION    AGAINST    BAD    BOOKS.  ^^1 

the  fceptic  and  infidel  philofopher  on  fuch  points.  But 
the  arguments  of  infidels,  however  ftudied  and  fpe- 
cious,  can  have  no  weight  againft  the  external  evidenc- 
es of  religion,  which  are  open  to  all  mankind.  With 
this  evidence  before  you,  be  affured,  that  the  fophiftry 
of  the  fceptic  and  fatalifl:,  though  it  may  bewilder, 
need  not  Ihake  your  faith.  For  i2.iihjiandetb  not  in  the 
wifdofn  of  men ^  hut  in  the  power  of  God.  The  teftimony 
of  God  ftiould  not  be  confronted  by  the  fpeculations 
of  men.  Fa6ts  ihould  never  give  place  to  conjecture, 
nor  practical  principles  to  theory.  If  you  fhould  read 
books,  written  with  much  ability  and  art,  againft  re- 
ligion, juftice  requires  that  you  alfo  read  the  ableft 
defences  of  it.  If  you  have  any  wifh  that  religion 
may  be  true,  you  may  be  fure  to  find  it  fo,  upon  the 
ftriCleft  fcrutiny.  The  more  you  examine,  with  fuch 
a  temper,  the  more  you  will  be  fatisfied  that  it  contains 
the  words  of  eternal  life.  The  more  reafon  will  you 
find  to  join  with  an  apoftle  in  his  determination  to 
know  nothing  compared  with  Jesus  Christ,  and  him 
crucified.  For  the  excellency  of  this  knowledge  all 
other  will  be  accounted  lofs.  Pray*  that  "  the  God 
"  and  Father  of  our  Lord  Jefus  Ghrift  would  enlight- 
"  en  the  eyes  of  your  underftanding  ;  that  you  may 
"  know  what  i:  the  hope  of  his  calling,  and  what  the 
"  riches  of  the  glory  of  his  inheritance  in  the  faints.^* 
Upon  confidering  what  has  been  faid,  to  guard  you 
againft  bad  books,  you  are,  perhaps,  convinced,  that 
all  your  wifdom  and  care,  and  wifdom  from  above, 
are  neceffary  to  preferve  you  from  the  trifles  of  one 
clafs,  the  indelicacy  of  another,  the  fafhionable  de- 
pravity of  a  third,  the  ridicule  of  a  fourth,  and  the 
fophiftry  of  a  fifth.  Sacrifice  to  none  of  thefe  your 
judgment,  principles  and  morals,  your  peace,  your 
honour,  and  your  fouls.  Be  affured,  that  to  follow 
where  they  lead,  is  to  wander  in  purfuit  of  reft  thro' 
dry  places.  But  few  of  the  clafs  of  books  we  have 
referred  to  can  be  read  with  fafety — and  fewer  with 


55'J  CAUTION    AGAINST    BAD    BOOKS. 

improvement.  A  wife  man  will  hear  the  inftruiEtioti 
that  will  increafe  his  ftock  of  valuable  knowledge,  and 
that  will  be  wifdom  in  the  latter  end  ;  not  the  inftruc- 
tion  that  caufeth  to  err  from  fuch  knowledge — inftruc- 
tion  at  the  expence  of  charader,  ufefulnefs,  kindred, 
friends,  the  true  enjoyment  of  this  life,  and  which 
muft  end  in  infamy  and  perdition  in  the  next. 

No  good  end  can  be  propofed  fr€m  the  ufe  of  fuch 
books,  which  would  not  be  more  eafily  and  fully  at- 
tained by  books  of  another  defeription.  They  can 
anfwer  no  purpofe  long  ;  becaufe  life  is  fhort.  They 
may  have  the  worji  iflue  in  time  and  through  eterni- 
ty, unlefs  you  foon  ceafe  from  following  their  inftruc- 
tion.  If  ceafed  from  at  all,  muft  it  not  be  in  youth  ? 
Erring  from  the  words  of  knowledge  at  this  period, 
the  errour  may  grow  with  your  growth,  and  llrength- 
en  with  your  ftrength. 

The  delire  of  our  progenitors  to  forbidden  know- 
ledge has  defcended  to  their  pofterity.  Knowing  the 
fatal  effects  of  fuch  deiire  in  them,  check  it  in  your- 
felves.  Bad  books  are  read  at  a  limilar  peril  as  they 
ate  of  the  tree  of  the  knowledge  of  good  and  evil. 
The  inftru6tion  of  fuch  books  is  forbidden  fruit.  You 
defire  fuch  wifdom  at  your  peril.  If  they  have  been 
put  into  your  hands,  and  at  all  drawn  your  attention, 
the  fooner  you  lay  them  alide,  the  better.  If  you 
h.ave  not  been  converfant  with  them,  why  fliould  you 
wifh  to  be  ?  The  reafons  are  obvious  and  weighty  for 
refraining  from  them :  They  enfnare  and  poifon  the 
foul :  They  lead  in  the  way  to  hell.  We  recommend, 
in  your  choice  of  books,  a  determined  feleclion  of  the 
folid  and  chafte,  thofe  dillinguiflied  for  elegant  fenti- 
ment,  feriouinefs,  and  for  clear  and  found  reafoning. 
Would  you  prefer  to  thefe,  the  trifling,  the  immod- 
eft,  the  merely  faihionable,  the  ludicrous,  and  the  fo- 
philf ical  ?  What  is  the  chaff  to  the  %uheat  ?  Let  a  few 
books,  ftored  with  good  fentiments,  well  arranged, 
adapted  to  your  genius,  talents  and  fituation,  and 
written  in  a  pure  ifyle,  fuffice  you. 


CAUTION    AGAmST    BAD    BOOKS.  25S 

In  a  moral  and  religious  difcourfe,  deligned  as  a  ca- 
veat againft  dangerous  books,  it  would  be  an  elTential 
omiffion,  did  I  not  particularly  exhort  you  to  a  care- 
ful ftudy  of  the  book  of  books.  Search  the  fcripiures^ 
"  They  are  able  to  make  you  wife  to  falvation. — 
*'  They  are  profitable  for  doctrine,  for  reproof,  for 
*'  correction  and  inftrudtion  in  righteoufnefs  ;"  they 
can  "  thoroughly  furnifli  you  to  every  good  work." 
They  contain  inftru6i:ion  adapted  to  perfons  of  every 
age,  rank  and  condition — inftru&on  in  the  whole 
duty  and  happinefs  of  man.  It  will  be  your  higheft 
honour  and  advantage  to  be  well  acquainted  with 
them  in  the  morning  of  life — to  make  them  your  de- 
lightful ftudy  by  day,  and  meditation  by  night.  There 
you  will  find  a  treafure  of  wifdom  and  knowledge 
more  precious  than  gold.  They  will  be  your  beii 
guard  againft  the  fnares  and  allurements  of  the  world, 
and  beft  fupport  under  the  various  afflictions  of  life. 
They  will  elevate  your  views  and  affection  from  ter- 
reftrial  and  tranfitory  objects  to  things  above,  eternal 
in  heaven — things  which  eye  hath  not  feen,  nor  ear 
heard,  nor  have  entered  into  the  heart  of  man.  The 
fcriptures,  emanating  from  the  Father  of  lights,  guide 
into  all  truth,  and  lead  in  the  way  everlafting.  There 
is  no  light  in  thofe  who  will  not  be  guided  by  the  ora- 
cles of  infallible  wifdom.  "  The  wifdom  from  above 
*'  is  firft  pure,  then  peaceable,  gentle,  and  eafy  to  be 
*'  intreated,  full  of  mercy  and  good  fruits,  without 
''  partiality,  and  without  hypocrify."  However  wxll 
inftrucled  in  human  fcience,  or  in  the  theory  of  reli- 
gion, man  knoweth  nothing  as  he  ought  to  know, 
until  he  is  taught  of  God  by  the  fan(5tifying  influence 
of  the  Spirit.  I  will  put  my  law  in  their  inward  parts ^ 
and  write  it  in  their  hearts.  May  this  precious  word 
be  fulfilled  in  the  youth  of  this  fociety.  Ceafe^  my 
young  brethren,  to  hear  the  counfel  that  caiifeth  to  err 
from  the  words  of  knowledge.  But  grow  in  grace ^  ayid 
in  the  knowledge  of  our  Lord  and  Saviour  Jefus  Chrifi. 
To  him  be  glory  both  now  and  forever.     Amen, 


SERMON  XVII. 

FRUGALITY. 


JOHN,  vi.   i: 


WHEN  THEY  WERE  FILLED,   HE  SAID  UNTO  HIS  DISCIPLES,    GATHER.  UP  THE 
FRAGMENTS  THAT  REMAIN,  THAT  NOTHING  BE  LOST. 


o 


.'<-<-<-<"<Q<^Q>">- >•■>'•*•• 


UR  Lord,  having  fed  thoufands  with  five 
loaves  and  two  fmall  fiflies,  directed  his  difciples  to 
gather  up  the  fragments^  that  nothing  he  loft.  He  who 
thus  multiplied  the  loaves  and  fiihes,  could  have  no 
anxious  thoughts  for  himfelf,  and  the  friends  who  had 
forfaken  all  to  follow  him.  He  had  taught  them, 
"  Fear  not,  little  flock.  Take  no  thought  for  the  mor- 
"  row  :  But  feek  ye  firft  the  kingdom  of  God  ; — and 
"  all  thefe  things  fliall  be  added  unto  you" — meaning 
things  needful  for  the  body.  There  is,  at  the  fame 
time,  a  care  for  the  prefent  life,  without  which  the 
profelTors  of  religion  are  not  warranted  to  conclude 
that  they  feek  firft  the  kingdom  of  heaven  ;  yea,  muft 
be  pronounced  worfe  than  infidels.  Nothing  is  given 
to  be  refufed,  abufed,  or  wafted ;  but  to  be  enjoyed 
with  temperance,  and  applied  to  ufeful  purpofes,  that 
our  divine  Benefactor  may  be  glorified.  The  greateft 
plenty  is  no  excufe  for  excefs,  nor  for  a  neglect  to  ga- 
ther up  the  fragments. 

When  it  is  confidered  who  gave  the  injunction  on 
frugality  in  the  words  read,  and  to  whom  he  gave  it,  a 
difcourfe  on  this  fubjed:  will  not  be  thought  improper. 
It  well  claims  the  particular  attentio;i  of  thofe  who 
are  entering  on  life. 


2S6  FRUGALITY. 

Some  illuftrations  of  the  fubjed:  are  firft  propofed. 

Secondly,  We  will  attend  to  various  reafons  which 
enforce  it. 

Firjly  Some  illuftrations  of  the  fubjecl  will  be  offered. 

The  injun(5lion  to  gather  up  the  fragments  was  not 
meant  to  recommend  parfimony.  Avarice  is  no  part  of 
frugality.  The  gofpel  feverely  condemns  an  eager- 
nefs  to  hold  all  that  comes  within  our  grafp,  and  to 
accumulate  more.  No  liberality  may  compare  with 
his,  who  went  about  doing  good.  The  following  are  re- 
corded as  the  words  of  our  Lord,  which  it  behoves  his 
difciples  to  remember  :  It  is  more  hlejfed  to  give  than  to 
receive.  His  ordering  them  to  gather  up  the  fragments, 
was,  no  doubt,  with  this  view,  that  what  remained 
might  be  diftributed  in  charity,  and  alfo  fupply  their 
future  neceilities. 

Some,  pretending  to  fublime  Chriftianity,  afFed  an  en- 
tire neglcd  of  terreftrial  concerns.  Is  he  then  the 
beft  Chriftian,  who  is  the  worft  citizen  ?  who  is  indif- 
ferent to  his  civil  duties,  and  to  the  duties  of  the  near- 
eft  relations  ?  Jefus  Chrift  inculcated  and  exemplified 
every  relative  and  focial  virtue.  He  came  eating  and 
drinking  as  other  men,  and  freely  converfed  with  all 
ranks  and  characters  for  their  good.  Early  intent  on 
the  work  given  him  to  do,  he  yet  regarded  his  earthly 
conne^lioas,  was  fubjecl  in  his  childhood  and  youth  to 
his  parents,  and  is  fuppofed  to  have  wrought  at  the  oc- 
cupation of  Jofeph,  his  reputed  father.  Though  he 
wrought  a  nviracle  to  feed  the  multitudes,  in  a  fpecial 
emergency,  he  took  care  to  prevent  a  mifconftruclion 
of  it,  giving  no  encouragement  to  a  neglect  of  the  or- 
dinary means  of  obtaining  the  fupplies  of  life.  When 
thefe  meaivs  -^^re  denied,  man  has  no  other  refource  thau 
to  cail  Innifelf  immediately  on  the  providence  of  God, 
which  feedeth  the  fowls  of  the  alr^  though  they  neither 
fow^  nor  reap^  nor  gather  into  barns  ;  and  clotheth  the. 
lilies^  that  neither  toil  nor  f pin.  But  when  the  means  of 
preferving  life,  and  fupplying  its  wants,  are  afforded:^ 


FRUGALITY.  257 

it  is  tempting  God,  to  expect  that  he  will  prefei-ye  iis 
and  fupply  our  daily  neceflities,  without  our  own  care. 
Chriftians  fhould  refled,  that  their  families,  kindred 
and  friends,  their  neighbours,  the  poor,  their  fellow 
chriftians,  their  country  and  mankind  have  demands 
upon  them.  While  they  pradically  difclaim  all  thefe 
relations — while  they  negled,  or  are  remifs  in,  the 
bufmefs  of  their  ftations,  let  them  not  imagine  that 
they  are  fervent  infpii'it  ferving  the  Lord.  They  do 
not  walk  as  God  hath  dijiributed  /o  thepi^  and  called 
them.  They  flight  our  Lord's  injundion^  to  take 
care  that  nothing  of  the  bounties  of  heaven  be  loft, — 
The  words  of  Chrift^  Lay  not  up  for  yourfelvestreafure^ 
upon  earthy  do  not  forbid  his  difciples  to  provide  againft 
misfortune,  licknefs,  or  old  age.  They  forbid  only 
fuch  care  'for  earthly  things  as  implies  that  they  are 
preferred  to  heavenly.  Man  has  to  fulfil  his  part,  in 
obedience  to  the  will  of  God,  by  vigilance  and  induf- 
try  in  the  ufe  of  means  for  the  fupport  and  comfort 
of  life,  acquiefcing  in  the  difpofal  of  divine  provi- 
dence. Mifmanagement,  when  owing  to  incapacity, 
calls  for  pity ;  but  w^hen  owing  to  carelefsnefs,  men 
fuffer  the  merited  confequences  of  their  own  folly  and 
negligence.  "  Go  to  the  ant,  thou  fluggard  ;  coniid- 
"  er  her  ways,  and  be  wife  ;  having  no  guide,  over- 
"  feer,  or  ruler,  fhe  provideth  her  meat  in  the  fummer, 
"  and  gathereth  her  food  in  the  harveft."  Inatten- 
tion to  the  order  of  nature  and  providence  is  juftly 
followed  wdth  embarrafsment,  indigence  and  mifery. 
Further,  the  words  contain  a  lellon  of  moderation 
in  the  ufe  of  the  bounties  of  heaven.  Excefs  and 
negligence  are  alike  oppofed  to  frugality.  A  difciple 
of  ^?fus  keeps  under  his  body^  and  is  temperate  in  all 
things.  His  raoderation  is  known  in  the  proviiion  of  his 
table,  in  furniture,  apparel  and  diverfions.  It  ill  com- 
ports with  his  profefiion,  to  be  allured  with  external 
fplendour  and  worldly  grcatnefs.  "  Whofoever  M'ill 
"  be  chief  among  you,  let  him  be  your  fervant  :    Even 

33  ' 


2'58  FRITG'ALITY.. 

**  as  the  Son  of  man  came  not  to  be  miniftered  unto^ 
"  but  to  minifter.  Learn  of  me  ;  for  I  am  meek  and 
"  lowly  in  heart."  The  fteward,  whofe  profulion, 
iloth  and  pride  lavifhed  his  lord's  goods,  when  called 
to  account,  proceeded  further  to  injure  his  lord,  by  a 
fcandalous  compromife  with  the  debtors.  Affured  of 
an  immediate  eje^lment  for  his  unfaithfulnefs  and  pro- 
fligacy, and  determined  ftill  to  perfift  in  floth  and  dif- 
fipation,  he  had  recourfe  to  means  adapted  to  his  end. 
"  I  cannot  dig  ;  to  beg  I  am  afhamed.  I  am  refolved 
"  what  to  do,  that  when  I  am  put  out  of  the  fteward- 
"  fhip,  they  may  receive  me  into  their  houfes.  So  he 
"  called  every  one  of  his  lord's  debtors  unto  him,'* 
and  cancelled  a  large  part  of  their  acknowledged  debt. 
Such  are  the  tendency,  embarraffments  and  Ihifts  of 
floth  and  diffipation.  Every  fentiment  of  juftice, 
gratitude  and  honour  are  violated  without  Ihame  or 
fcruple.  Thus  bankrupts  embezzle  the  goods  of  their 
creditors,  and  live  in  profufion  upon  what  they  have 
fraudulently  v/ithheld  from  the  juft  owners. 

Secondly,  We  will  attend  to  the  reajons  which  en- 
force the  fubjed  of  frugality.  ^or^^w 

Firft,  it  is  dictated  by  gratitude  to  God.  This  re- 
quires that  we  receive  and  erijoy  his  gifts  as  he  hath 
directed.  To  what  end  are  the  fupplies  and  comforts 
of  life  given,  but  that  we  might  cheerfully  ferve  him 
in  the  abundance  of  all  things  ?  A  competency  is  ordi- 
narily procured  by  induftry  and  circumfpeclion,  and 
accompanied  with  the  moft  enjoyment. 

If,  under  the  head  oi  food  convenient^  we  extend  our 
dehres  to  fupplies  for  a  life  of  eafe,  for  vanity,  for  riot 
and  excefs,  thefe  are  neither  convenient  nor  fafe.  Af- 
fluence is  apt  to  excite  confidence  in  outward  pc^ef- 
lions.  He  whofe  "  ground  brought  forth  plenteoufly, 
"  faid  to  his  foul.  Take  thine  eafe,  thou  haft  goods 
*'  laid  up  for  many  years."  Inftead  of  being  thankful 
in  proportion  as  God  was  bountiful,  he  indulged  to  fe- 
curity.     The  man  in  the  parable,  who  was  clothed  in 


•BRJJGJtLlTY,  259 

purple,  and  fared  fumptuoufly,  was  regardlefs  of  God 
and  a  future  ftate.  Not  that  there  is  any  neceflary 
connexion  between  an  affluence  and  ingratitude.  The 
opulent,  as  well  as  the  indigent,  may  truft  in  the  living 
God.  But  in  this  cafe  they  are  frugal,  though  they 
abound.  Profufion  is  the  reverfe  of  gratitude;  be- 
caufe  it  confumes  the  divine  bounty  by  fuch  provijion 
for  the  flefi  as  fulfils  the  luji  thereof 

Secondly,  Frugality  is  dictated  by  a  regard  to  health 
and  contentment.  We  "need  but  little  here/'  The 
temperate  enjoy  life ;  the  intemperate  cannot.  The 
gratifications  which  depend  on  other  means  than  na- 
ture and  providence  have  prefcribed,  or  exceed  the  de- 
gree prescribed,  are  followed  with  an  overbalance  of 
pain.  Different  fupplies,  in  kind  or  degree,  or  both, 
may  be  requifite  for  different  conftitutions,  employ- 
ments or  iituations.  All  beyond  this  gradually  impairs 
the  bodily  health  and  powers. 

Thirdly,  Frugality  is  enforced  by  the  precepts.  Owe 
no  man  any  thing,  Whatfoever  things  are  jufi^  think  on 
thefe  things.  When  Eliflia  the  prophet  multiplied  the 
widow's  oil,  he  enjoined  upon  her  to  pay  her  creditor, 
and  live  with  her  children  on  the  reji.  The  declaration 
of  Zaccheus,  The  half  of  7ny  goods  I  give  to  the  poor^  fup- 
pofeth  that  fo  much  at  leaft  was  honeftly  acquired. 
When  he  further  declared.  If  I  have  taken  any  thing  from 
any  ?nan  by  filfe  accufation^  I  re/lore  fourfold^  it  appears 
that  he  both  did  juftly,  and  loved  mercy.  Men  may 
involve  themfelves  deeply  through  negligence,  floth  or 
profufion.  The  confequences  are  injufi:ice  to  their  cre- 
ditors, fnares  and  embarralTments  to  themfelves,  mi- 
fery  to  their  dependents  and  families,  perplexity  and 
want  to  their  heirs.  Sometimes,  by  engaging  in  too 
many  branches  of  bufinefs,  extending  their  purfuits 
beyond  their  means  and  talents,  they  are  plunged  in 
linextricable  difficulties.  Loofe  and  unfettled  accounts, 
a  variety  of  circumfi:ances  known  only  to  themfelves,. 
lay  a  foundation,  aftej:  tji^  deceafe^  fpr  large  demands 


260  IRUGALITV. 

upon  their  eftate,  where  little  or  nothing  might  be  due. 
They  die  infolvent  by  making  hafte  to  be  rich. 

Fourthly,  Frugality  favours  indtiftry.  He  that  is  a 
great  wajier  and  he  that  is  JJothful  in  his  work  are  breth- 
ren, Obferve  the  efFe&  of  profuiion  and  idlenefs  on 
the  perfon  himfelf,  on  his  connexions,  and  on  fociety. 
Thofe  who  are  fuffered  to  grow  up  without  fome  ufeful 
employment,  rarely  know  how  to  direct  their  inferi« 
ors  and  dependents.  Thofe  who  have  never  learnt 
to  obey,  know  not  how  to  govern.  High  and  low, 
rich  and  poor,  if  not  employed,  in  different  ways,  and 
to  different  good  purpofes,  fall  into  temptation  and  a 
fnare,  and  into  divers  lufts,which  drown  men  in  ruin. 
They  are  ever  refllefs,  prepared  to  refolve  on  mifchiev- 
ous  devices,  open  to  Satan's  temptations.  Honeft  in- 
duftry  and  enterprize,  on  the  contrary,  fupply  the 
means  of  innocent  enjoyment,  render  perfons  content 
with  their  own  circumftances,  and  exempt  them  from 
prefumptuous  courfes.  They  neither  plot  againft  the 
comfort  of  others,  nor  envy  their  enjoyments.  Fru- 
gahty  affords  every  encouragement  to  induftry,  by 
prelerving  the  fruits  of  it,  and  applying  them  to  their 
proper  ufe.  Oppofed  to  penuriouinefs,  it  allows  us 
to  enjoy  our  portion.  Oppofed  to  diffipation  and 
wafte,  it  referves  fomething  for  a  time  of  need. 

Induftry  and  frugaUty  are  iifeful^  in  a  natural,  civil 
and  moral  view.  In  the  firft,  by  forming  to  habits  of 
'body  and  mind,  which  fit  men  to  fill  up  their  proper 
place  with  their  refpeclive  abilities  and  advantages.  In 
the  fecond,  by  difpofing  and  enabling  them  to  be  juft 
and  charitable.  In  the  laft,  by  imprelling  the  obliga- 
tions of  morality,  the  principle  which  fhould  regulate 
our  intcrcourfe  with  our  fellow  men,  even  the  fear  of 
God,  who  will  call  us  to  account  for  our  condud  to- 
wards them,  and  requires  that  we  make  his  honour 
and  approbation  our  fupreme  end. 

We  have  noticed,  that  the  fteward  who  wafled  his 
Lord's  goods,  proceeded,  as  the  confequence  of  hb 


FRUGALITY.  .;^6l 

profufion,  and  the  pride  and  infolence  which  it  had 
cherifhed,  to  the  further  and  deeper  injuftice  of  con- 
niving with  his  lord's  debtors.  A  difpoiition  to  ex- 
pend more  than  their  means  afford  is  in  aU  caies  a  vio- 
lation of  jaftice,  It  will  extend  from  an  abufe  of  fmall 
means  to  an  equal  alDufe  of  larger,  and  the  gi'eateft ; 
and  be  apparent  in  all  circumfliances  and  fituation3i  j 

It  is  a  further  reafon  for  frugality  that  it  fupplie^  tlie 
means  of  abns-giving^  and  diftributing  to  pious  and 
charitable  ufes.  A  few  retrenchments  from  drefs, 
vanity  or  pleafure  would  enable  people  to  perform 
many  charities.  Out  of  the  flock  belonging  to  Jefus 
and  the  twelve,  fmall  as  it  was,  it  had  been  the  prac- 
tice to  give  fomething  to  the  poor.  (John,  xii.  3,  xiii. 
29.)  The  primitive  Chriflians  laid  by,  on  the  iirft  day 
of  the  week,  "  a  little  pittance  for  tliis  purpofe.  Thefe 
^'  drops  will  not  be  miffed  from  the  general  refervoir  ; 
^'  and  yet,  colledively^  will  rain  a  liiower  of  bleffmgs 
*'  on  many  indigent  and  diftreffed.  Cordials  and 
"  reftoratives  to  the  lick  may  be  fupplied  by  Chrillian 
*^  economy."  So  extreme  was  the  avarice  of  Judas, 
that  he  embezzled  part  of  the  little  flock  he  had  in 
trufl.  He  covered  his  avarice  under  pretence  of  pity 
to  the  poor.  For  when  Mary,  with  very  coflly  fpike- 
nard,  anointed  the  feet  of  Jefus,  Judas  complained 
of  the  wafle.  Why  was  not  this  ointment  fold  for  three 
hundred  pence ^  and  given  to  the  poor>  Did  he  care  for 
the  poor,  who  fold  his  Lord  for  thirty  pieces  of  iilver  ? 

The  gofpel  makes  the  mofl,  honourable  mention  of 
charitable  deeds,  when  they  proceed  fi;9W  "^'Pi'thy 
motives.  The  mofl  forcible  motive  to  them  is  taken 
from  the  example  of  Chrifl,  and  the  afTurance  he  hath 
given  that  they  will  be  recompenfed  at  the  refur4:ec- 
tion  of  the  jufl.  St.  Paul  excited  the  Corinthians  to 
a  liberal  contribution  for  the  necefTitous  difciples  at  Je- 
rufalem,  firfl,  by  the  example  of  the  Macedonian  Chrif- 
tians,  whofe  "  abundant  joy  and  deep  poverty,  in  a 
^*  great  trial  of  affliction^  abounded  unto  the  riches  of 


262r  FRUGALITY* 

^'  their  liberality" — In  the  next  place,  by  commend- 
ing the  forwardnefs  of  the  Corinthians  themfelves  on 
a.  former  occafion,  and  obfervingto  them,  "  He  who 
"  foweth  bountifully  fhall  reap  aflo  bountifully" — And 
lafdy,  by  the  pattern  of  Chrift.  "  For  ye  know  the 
"  grace  of  our  Lord  Jefus  Chrift,  that,  though  he  was 
"  rich,  yet^  for  your  fakes  he  became  poor."  The 
apofUe  recommended  to  this  church,  the  fame  as  he 
had  to  the  churches  of  Galatia,  a  weekly  colledion 
for  the  poor  Chriftians.  "  Upon  the  firft  day  of  the 
"  week,  let  every  one  of  you  lay  by  him  in  ftore,  as 
"  God  hath  profpered  him,  that  there  be  no  gather- 
"  ing  when  I  come." 

It  is  obfervable,  that  the  good  man  will  guide  his  af- 
fairs with  difcretion.  Hence  it  is  that  he  is  able,  ac- 
cording to  the  largenefs  of  his  heart,  to  difperfe  and 
gjve  to  the  poor,  "  He  who  hath  pity  upon  the  poor, 
**  lendcth  unto  the  Lord ;  and  that  which  he  hath 
*^  given,  will  he  pay  him  again.  Call  thy  bread  upon 
"  the  waters,  and  it  Ihall  return  again  after  many  days. 
^'  There  is  that  fcattereth,  and  yet  increafeth  ;  and 
*^  there  is  that  withholdeth  more  than  is  meet,  and  it 
*f^tendeth  td  poverty.  Charge  them  that  are  rich  in 
"^this  world,  that  they  be  not  high-minded,  nor  truft 
^'  in  uncertain  riches,  but  in  the  living  God,  who 
*^  giveth  us  richly  all  things  to  enjoy :  That  they  do 
"  good,  that  they  be  rich  in  good  works,  ready  to 
"  diflribute,  willing  to  communicate  y  laying  up  in 
^'.jilore  for  themfelves  a  good  foundation  againft  the 
"  iijipa^  to  come,  that  they  may  lay  hold  on  eternal 
"  )S£e/\  The  mercif id  [hall find  mercy  at  the  great  day. 
They  y^t?//  he  received  into  everlafiing  habitations,  Be- 
fide  this  good  foundation  for  eternal  life,  which  they 
lay  up  in  ftore  for  themfelves,  they  alfo  lay  a  founda- 
tion for  fympathy  and  relief  in  any  calamity  which  may 
befal  Uiem  in  the  world.  Friends  and  benefactors  will 
be  found  ready  to  fuccour  them.     "  BlefTed  is  he  that 


FRtrCJALitY.  S6S 

*'  conlidereth  the  poor ;  the  Lord  will  deliver  Him  in 
"  time  of  trouble.  The  Lord  will  preferve  him,  and 
*'  keep  him  alive.  The  Lord  will  ftrengthen  him  upon 
"  the  bed  of  languifliing."  The  widow  in  Ifrael,  who, 
in  a  time  of  famine,  entertained  a  prophet  of  the 
Lord  with  the  laft  provifion  fhe  had,  found  that  the 
barrel  of  meal  did  not  wajie^  nor  the  cruife  of  oil  faiL 
Deeds  of  charity  are  not  eftimated  by  the  abundance 
of  the  gift,  but  by  the  circumftances  and  promptncfe 
of  the  giver,  as  appears  from  the  honourable  memori- 
al of  the  poor  widow's  two  mites. 

The  firll  objects  of  charity  are  the  induftrious  and 
virtuous  poon  The  idle,  profligate  and  vicious  have 
no  reafon  to  complain,  if  they  experience  fomewhat 
the  neglecl  and  extremity  of  that  fon,  who  left 
his  father's  houfe,  and  wafted  his  patrimony  in  excefs 
and  riot.  Charity,  which,  beftowed  on  the  former, 
brings  on  the  benefactor  the  blejfing  of  him  who  was 
ready  to  perijh^  may  be  worfe  than  loft  upon  the  latter* 
Common  vagrants  would  be  better  provided  for  in  a 
work-houfe  than  other  wife.  Thofe  poor  who  con-- 
fume  their  little  earnings  in  intemperance,  ihould  not 
be  furnifhed  with  the  means.  But  too  much  atten- 
tion cannot  be  paid  to  the  neceffities  of  the  virtu^ius, 
reduced  to  indigence  by  the  a^  of  providence,  A 
compaiTionate  man  feels  more  fatisfadlion  in  miniftring 
to  their  wants,  than  in  his  own  necelTary  food.  He  will 
ftraiten  himfelf,  that  he  may  be  able  to  give  to  them. 
How  different  the  charader  of  fuch  as,  by  various  fpe- 
cies  of  luxury,  put  it  out  of  their  power  to  relieve 
the  diftreffed,  as  they  otherwife  might  ?  How  much 
better  to  make  our  abundance  a  fupply  to  the  needy, 
than  to  confume  it  upon  our  lufts,  or  in  frivolous 
amufements  ?  There  is  no  good  in  it^  but  to  rejoice  and 
do  good. 

The  lower  ranks,  thofe  in  narrow  or  but  moderate 
circumftances,  by  a  fondnefs  to  copy,  as  far  as  they 


264  FRUGALITY. 

can,  the  fafhion  of  the  upper  ranks  and  the  wealthy., 
abridge  themlelves  of  necellaries  of  life  for  the  fake 
of  ornament  and  Ihow.  Thofe  whofe  circumftances 
are  below  mediocrity,  or  who  have  barely  a  compe- 
tency, cannot,  without  injury  to  themfelves  and  others, 
live  in  a  ilile  which  may  well  become  the  opulent. 
The  latter  have,  indeed,  no  warrant  to  be  w^afteful.  A 
care  that  nothing  be  loji^  is  incumbent  on  both.  A  fin- 
^Q  family  may  live  in  affluence  on  a  large  eftate  ;  but 
when  that  eilate  is  divided  among  a  number  of  heirs, 
fhall  thefe  begin  life  with  as  plentiful  a  table  as  their  fru- 
gal parents,  after  many  years'  induftry  and  good  man- 
agement, could  furnilli  ?  With  like  application  and 
forecaft,  they  may,  in  time,  attain  to  fimilar  circum- 
ftances. Otherv/ife  they  may  wafte  their  patrimony 
fafter  than  it  was  acquired.  It  is  with  families  and  fo- 
cieties  as  with  an  individual.  His  eafe  and  credit  de- 
pend upon  his  care  to  fulfil  his  engagements.  So  do 
theirs.  If,  through  inevitable  providence,  his  means 
are  fm.all,  he  muft  not  go  into  various  articles  of  ex- 
pence,  which  larger  means  would  admit — articles  of 
luxury  or  mere  ornament.  E:?^penfive  amufements 
eipecially  mull:  be  avoided. 

Seeft  thou  a  man  diligent  in  his  buiinefs,  guided  by 
rules  which  fteady  experience  pronounces  to  be  wife, 
neither  withholding  more  than  is  meet,  nor  lavifhing 
the  fruits  of  induftry,  he  fliall,  by  the  ordinary  bleffing 
of  providence,  have  a  competency,  if  not  an  affluence. 
He  will  enjoy  his  portion  the  better,  having  acquired 
and  preferved  it  by  proper  application  and  difcretion. 
He  will  be  content  with  fuch  things  as  he  hath,  and 
ufeful  in  his  fphere,  willing  to  live  honeftly,  and  in- 
clined to  relieve  india:ence  and  diftrefs  accordin<y  to  his 
ability.  When  heads  of  families  fhew  a  pattern  of  in- 
duftry and  difcreet  behaviour,  afligning  time  and  place 
to  every  concern,  order  is  tlien  confpicuous.  Every 
member  knows  his  place,  and  is  treated  according  as 
he  demeans  himfelf.     There  is  no  lack  through  neg- 


led,  or  wafte  through  capricioufnets.  This  good  hoiife- 
holder  brings  out  of  his  treafure^  things  new  and  old, — 
Provifion  is  made,  fo  far  as  human  foreiight  can  make 
it,  againft  contingences,  misfortune  and  the  days  of 
darknefs.  Such  an  houfeholder  is  training  up  his  fam- 
ily to  be  both  comfortable  and  ufeful.  Habits  of  in- 
duftry,  difcretion  and  fobriety,  to  which  children  and 
fervants  are  early  inured,  yield  fruit,  like  the  gene- 
rous olive,  that  honours  God  and  man.  The  example 
of  this  houfeholder  fheds  its  falutary  influence,  not 
merely  on  the  fubordinate  members  of  his  family,  but 
alfo  on  the  neighbourhood,  and  on  others  who  have 
opportunity  to  obferve  it. 

Among  other  examples,  the  fcriptures  make  hon- 
ourable mention  of  female  diligence,  prudence  and 
charity.  The  induftrious  and  charitable  Dorcas  was 
refpecbed  in  Viie  for  good  works  and  alms-deeds.  The  coats 
and  garments  ihe  manufa6lured,  and  which  clothed  the 
poor,  were  fhewn  after  her  death,  by  the  widows  who 
bewailed  her.  The  fruit  of  her  hands  praifed  her  in  the 
gates,  Lydia  was  employed  in  honell  traffic.  Ha\dngj 
from  this  fource,  fupplies  for  hofpitality,  fhe  was  dif- 
tinguifhed  for  largenefs  of  heart ;  and  her  piety  and 
alms  are  mentioned  with  honour.  Among  the  quali- 
fications of  indigent  widows,  whom  St.  Paul  com- 
mends to  the  charity  of  the  church,  we  obferve  thefe  : 
"  Well  reported  of  for  good  works  ;  if  flie  have 
"  brought  up  children,  if  Ihe  have  lodged  ftrangers, 
"  if  Ihe  have  wafhed  the  faints'  feet,  if  fhe  have  reheved 
"  the  afHicled,  if  flie  have  diligently  followed  every 
"  good  work."  There  is  reference  to  an  ancient 
ufage,  and  to  the  then  difperfed  and  perfecuted  flate  of 
the  church.  But  the  general  meaning  and  application 
are  plain.  In  oppofition  to.  fuch  virtuous  and  pious 
matrons  are  the  "  idle  and  wanton,  tattlers  and  bufy 
"  bodies,"  who  "  wander  from  houfe  to  houfe,"  in- 
ftead  of  "  guiding"  their  own.  Such  are  excluded 
from  charity.     Some  of  the  temptations  and  mifchiefs 

34 


266         ,  FRUGALITY. 

of  idlenefs  the  apoftle  mentions  in  the  above  words. 
There  is  fcarce  a  vice  that  can  be  named,  to  which  it  is 
not  a  temptation.  They  who  mind  not  their  own  buii* 
nefs,  intermeddle  with  that  of  others.  They  He  open 
to  falfehood,  difhonefty,  intemperance,  uncleannefs, 
envy,  back-biting.  They  are  a  burden  to  themfelves, 
a  dead  load  on  their  connedtions,  and  the  bane  of  fo- 
ciety.  In  middle  .age,  or  the  decline  of  life,  they  are 
filled  with  the  follies  and  extravagancies  of  their  youth 
— the  lloth,  indifcretion  or  profufion  of  that  period  of 
life,  in  which  they  Ihould  have  made  proviiion  for 
misfortune,  infirmity,  or  age. 

Apply  the  fubject  to  public  chara6lers  and  communi- 
ties.  In  civil  fociety,  as  in  the  natural  body,  "  thofe 
"  members,  which  feem  to  be  more  feeble,  are  necef- 
"  fary.  The  eye  cannot  fay  to  the  hand,  I  have  no 
"  need  of  thee  ;  nor  again  the  head  to  the  feet,  I  have 
"  no  need  of  you."  Studying  to  be  quiet^  and  do  his 
own  hufinefs^  every  one  is  ufeful  to  the  community. — 
Be  his  fl:ation  ever  fo  obfcure,  or  his  talents  ever  fo 
fmall,  he  cafi:s  his  mite  into  the  public  treafury.  How- 
ever inconfiderable  his  offering,  compared  with  the 
much  which  others  cafl:  in ;  yet  it  helps  to  fill  the 
treafury.  Every  man  ferves  his  generation,  when  he 
walks  as  God  hath  diftributed  to  him,  and  called  him. 
When  the  tax-gatherers  afked  Jefus,  "  What  Ihall  we 
"  do  ?"  his  anfwer  was,  "  Exacl  no  more  than  that 
"  which  is  appointed  you."  When  the  foldiers  afked 
the  fame  queftion,  "  Do  violence  to  no  man,"  faid  he, 
"  neither  accufe  any  falfely,  and  be  content  with  your 
**  wages.  Let  every  man  abide  in  the  fame  calling 
"  in  which  he  is  called."  Thofe  who  are  in  circum- 
ftances  above  dependence,  ihould  be  examples  of  ap- 
plication, in  various  ways  beneficial  to  themfelves  and 
to  mankind.  Their  indull:ry  and  private  economy, 
as  well  as  the  riches  of  their  liberality,  reflect  honour 
on  them,  and  are  of  much  utility  to  the  world. 


FRUGALITY.  26*7 

Look  to  the  ruler,  who  labours  and  watches  for  the 
welfare  of  his  people,  in  imitation  of  him  who  never 
ilumbereth.  Look  to  the  public  character,  who  con- 
fiders  that  public  frugality  is  as  judicious  and  needful 
as  private  ;  as  falutary  to  the  community  as  the  other 
is  to  a  man's  perfonal  affairs.  Such  a  ruler  is  a  bene- 
fador  to  his  people.  A  ftriking  contrail  to  this  char- 
acter is  exhibited  by  moft  in  power.  They  lavilh  the 
public  treafure  on  vain  magnificence,  luxury,  am« 
bition  and  corruption.  The  poverty  of  the  body  of 
the  people  is  humiliating  and  wretched  beyond  de- 
fcription.  To  be  fond  of  the  fplendour  and  profufion, 
the  great  inequality,  which  have  long  been  the  curfe 
of  the  European  nations,  muft  be  extreme  folly  in  a 
young  and  republican  government.  A  free  republic, 
as  that  of  the  United  States,  inftituted  at  a  period  of 
fuch  light  and  improvement  as  the  prefent,  fhould 
have  original  manners  :  It  fhould  feek  no  other  for- 
eign connection  than  commerce ;  and  this  on  terms  of 
reciprocal  advantage.  Frugality,  with  a  great  degree 
of  equality,  fupport  the  refpedability  of  fuch  a  re- 
public. 

Let  us  finally  apply  the  fubje6t  as  Cbrijiians,  In  this 
character  it  ill  becomes  us  to  be  captivated  with  the 
pride  of  life.  This  is  to  favour  the  things  that  be  of  men  : 
The  foe  of  God  and  man  allures  fouls  by  proffers  of 
worldly  grandeur.  Simplicity  and  humility  mark  the 
difciples  of  him,  who  "  came  not  to  be  miniftered  un- 
"  to,  but  to  minifter" — whofaid,"  Bleffed  are  the  poor 
"  in  fpirit,  bleffed  are  the  meek."  The  Chriftian  will  not 
feek  great  things  for  himfelf  ,  will  not  feek  his  own  things, 
if  he  looks  to  Jefus.  He  will  not  be  allured  by  the  fafhion 
of  the  world ;  forhe  reflects  that  it  paffeth  away.  He  for- 
gets his  Matter's  caution,  whenever  hefeeks  the  highefi 
roonu  Shall  any  glare  of  exterior  greatnefs  occupy  the 
mind  of  one,  who  profeffes  to  leek  the  honour  of 
God  and  of  a  crucified  Saviour  ?  The  real  Chriftian 
paffeth  through  honour  and  difhonour  as  one  who  ac- 


268  FRUGALITY. 

counts  it  a  fmall  thing  to  be  judged  of  man's  judgment. 
He  knows  both  how  to  be  abafed,  and  how  to  be  exalted, 
how  to  abound,  and  how  to  fufFer  need.  He  reflects,  that 
he  brought  nothing  into  this  worlds  andean  carry  nothi?ig  out. 
Having  food  and  raiment  he  is  eontent.  Contentment  with 
godlinefs  is  great  gain.  It  being  the  good  pleafure  of  his 
heavenly  Father  to  give  him  the  kingdom^  he  is  not  of 
doubtful  mind  as  to  other  things.  He  is  not  envious 
that  others  have  a  larger  Ihare  of  earthly  things  than 
himfelf.  If  raifed  above  them  in  thefe  things,  he  con- 
defcends  to  7nen  of  low  degree ;  his  heart  and  treafure 
are  in  heaven.  To  obtain  a  treafure  there  fhouldfwal- 
low  up  all  other  cares. 

In  ways  of  well  doing  we  may  caft  all  our  cares 
upon  God  ;  and  Ihall  always  be  fatisfied  with  his  dif- 
pofal  of  events.  We  know  not  beforehand,  whether 
this  or  that  undertaking  Ihall  profper.  Anxious  care 
is  as  oppofite  to  our  peace  as  to  piety.  "When  we  go 
out  or  come  in,  in  whatever  bufinefs  we  are  employ- 
ed, whatever  our  rank  or  circumftances,  our  high 
calling  fliould  be  uppermoft.  In  the  regular  purfuit 
of  the  duties  of  life,  we  go  to  the  offices  of  religion 
with  a  mind  more  ferene  and  devout.  In  the  regular 
attendance  on  the  offices  of  religion,  we  fhall  be  more 
diligent  and  faithful,  cheerful  and  contented  in  dif- 
charging  the  duties  of  life.  The  true  Chriftian  is  the 
beft  fervant  of  his  generation  ;  and  the  good  fervant 
of  his  generation  is  the  beft  Chriftian.  The  Author 
of  our  faith  came  not  to  fubvert  the  diftin6lions  and 
order  of  fociety.  His  followers  are  "  blamelefs  and 
"  harmlefs,  the  children  of  God  without  rebuke,  and 
"  fhine  as  lights  in  the  world.  They  render  to  all 
"  their  dues  ;  tribute,  to  whom  tribute  is  due  ;  cuf- 
"  torn,  to  whom  cuftom  ;  fear,  to  whom  fear ;  honour, 
"  to  whom  honour" 

Soon,  very  foon,  every  intereft  of  time  will  be  fwal- 
lowed  up  in  eternity.  May  this  folemn  thought  be 
habitual  and  familiar.  So  fhall  we  give  all  diligence  to 
make  our  calling  and  eledion  fure, — ASIEN. 


SERMON  XVIII. 

DISSIPATION. 


I 


II.  TIMOTHY,  iii.  4. 
-LOVERS  OF  PLEASURES  MORE  THAN  LOVERS  OF  GOD. 


N  a  time  of  much  licentioufnefs  in  principles  and 
manners,  a  difcourfe  on  dissipation  will  not  be 
thought  unfeafonable.  It  will  be  peculiarly  applicable 
to  the  young  people,  whofe  language  too  frequently 
is,  "  Rejoice  in  thy  youth,  and  let  thy  heart  cheer 
''  thee  in  the  days  of  thy  youth  ;  and  walk  in  the 
''  ways  of  thine  heart,  and  in  the  fight  of  thine  eyes." 
.  In  difcourfing  on  the  love  of  pleafures,  it  is  propo- 
fed,  firft,  to  give  fome  fketches  of  this  character. 
Secondly,  to  offer  fome  cautions  againft  the  follies, 
vices  and  miferies  involved  in  it.  Thirdly,  to  recom- 
mend the  oppoiite  characler. 

We  begin  with  io\xi^  Jketches  of  this  characler,  Low- 
ers of  pleafures. 

Religion  forbids  no  pleafures  which  are  v/orthy  of 
intelligent  creatures,  defigned  for  an  immortal  cxift- ' 
ence  :  It  forbids  fuch  only  as  are  injurious  and  difhon- 
ourable  to  ourfelves,  and  to  all  with  whom  we  are  con- 
nected. Pleafures,  innocent  in  tliemfelves,become  crim- 
inal when  purfued  beyond  certain  bounds.  Every 
creature  of  God  is  good.  It  is  his  gift  that  we  have 
power  to  enjoy  our  portion.  Unremitting  applica- 
tion fatigues  and  waftes  both  body  and  mind.     Inter- 


270  DISSIPATION. 

miflion  and  amufements  are  needful  to  reftore  their 
vigour — not  lefs  fo  than  taking  reft  by  lleep.  They 
are  innocent  and  ufeful. 

Amufements  become  linful,  when  any  duty  of  pie- 
ty, or  any  moral  obligation,  is  poftponed  to  them  ; 
yea,  when  we  do  not  return  from  them  with  more 
cheerfulnefs  to  the  duties  of  our  general  or  particular 
calling.  They  are  linful,  when  they  take  up  an  undue 
proportion  of  our  time,  ftealing  away  the  attention 
which  fhould  be  beftowed  on  ufeful  purfuits,  and  our 
highefi:  concerns.  Such  fondnefs  for  amufements 
gaining  ftrength,  they  at  length  are  purfued  as  an  em- 
ployment. Bulinefs  is  laid  afide,  or  attended  in  mere 
fubferviency  to  the  love  of  pleafures.  Every  excefs  in 
things  lawful  perverts  them  into  an  occafioii  of  iin  : 
It  emboldens  and  impels  to  things  unlawful. 

Different  amufements  are  adapted  to  perfons  of  dif- 
ferent habits,  profelllons,  occupations,  ftations  and  pe- 
riods of  life :  But  a  commanding  paffion  for  them  is  an 
abufe  of  our  faculties.  An  infipid  round  of  pleafures, 
or  laborious  inveftigation  of  new  ones,  betrays  frivol- 
ity, to  fay  no  worfe.  What  juft  thoughts  can  have 
place  in  fuch  a  mind  ?  This  frivoloufnefs  of  character 
appears  in  a  fondnefs  for  fplendour  in  buildings,  furni- 
ture, apparel,  attendants,  and  tables  fpread  with  eve- 
ry luxury  and  delicacy.  The  pleafare  which  depends 
on  being  gazed  at,  which  is  indebted  to  the  courtefy 
of  the  world,  what  is  it  ? 

Solomon  reviewed  with  deep  regret  the  period  of 
his  life,  when  thepurfiiits  of  pleafure  were  his  object. 
"  I  faid  in  my  heart.  Go  to  nov»%  I  will  prove  thee 
"  with  mirth  ;  therefore  enjoy  pleafure.  I  made  me 
"  great  works  :  I  builded  me  houfes  :  I  planted  me 
"  vineyards :  I  made  me  gardens  and  orchards,  and  I 
"  planted  trees  in  them  of  all  kinds  of  fruits  :  I  made 
"  me  pools  of  water  :  I  gat  me  fervants  and  maidens — 
"  I  had  poifellions  of  great  and  finall  cattle.  I  gat  me 
"  men-fingers  and  women-fingers,  and  mufical  inftru- 


DISSIPATION.  ^271 

<^  ments  of  all  forts.  Whatfoever  mine  eyes  defired, 
"  I  kept  not  from  them ;  I  withheld  not  my  heart 
"  from  any  joy."  No  one  could  be  fupplied  with  the 
means  of  pleafure  more  than  he.  No  one  could  have 
made  more  thorough  trial  of  all  its  various  fources. 
His  magnificence  was  infupportable  to  his  fubjed:s. 
The  luxuries  and  delicacies  of  nature  and  art,  the  fplen- 
dour  of  his  court,  corrupted  his  heart ;  and,  on  cool 
refledlion,  he  exclaimed,  Vanity  and  vexation  of  fpirit ! 

The  lovers  of  pleafures  not  only  purfue  to  excefs 
fuch  as  are  lawful,  but  are  addided  to  thofe  which  are 
unlawful — ^to  intemperance  and  lull: — to  all  filthinefs 
and  fuperfluity  of  naughtinefs. 

There  is  a  fpecies  of  pleafure  lefs  grofs,  but,  perhaps, 
not  much  lefs  criminal,  which  is  too  prevalent.  I  refer 
to  the  vice  of  gaming*  If  to  confume  days  and  nights 
in  a  practice  fo  pernicious  be  not  criminal,  tell  me 
what  is. 

The  love  of  pleafures  implies  a  denial  of  religion,  at 
leaft  in  praBice,  The  name  of  religion  has  indeed  been 
introduced  to  fanclion  every  luft  and  paflion.  Myftical 
Babylon /7<^//^  glorified  herfelf  and  lived  delicioitfly.  What 
a6ls  of  wanton  luft,  what  fenfual  indulgence,  what  ufur- 
pations  and  barbarities  hath  fhe  not  pra^lifed  in  God's 
name  ?  The  kings  of  the  earth  have  given  her  their 
power,  the  gold,  precious  ftones  and  pearls,  the  purple 
and  fcarlet  with  which  {he  was  long  enriched.  j5y  her 
forceries  were  all  nations  deceived;  and  in  her  is  the  blood 
of  prophets  and  faints.  Diftinguiflied  for  ambition,  cru- 
elty and  luft,  given  to  pleafure,  flie  yet  kept  up  the 
form  of  godlinefs ;  yea,  undertool^  to  open  and  fhut 
heaven  at  her  will. 

But  the  lovers  of  pleafures  not  infrequently  avow 
the  caufe  of  infidelity.  They  alTume  the  name  of  free- 
thinkers ;  and  talk  with  as  much  confidence  on  the 
fide  of  infidelity,  as  if  it  had  been  demonftrated  that 
religion  is  founded  in  fraud  ;  becaufc  they  are  ignorant 
of  its  hiftory,  evidence  and  efFecls.  They  catch  at  eve- 


S72  DISSIPATION. 

ry  cavil  againft  it,  and  are  liftlefs  to  every  proof  of  ite 
Thus  a  life  of  diffipation  is  attempted  to  be  juftified  by 
a  llupid  fcepticifm.  Or  if  a  direct  difavowal  of  reli- 
gion  is  thought  ineligible,  the  fyftem  which  opens  hea- 
ven to  all  men  is  adopted. 

II.  We  propofed,  secondly,  to  offer  fome  cautions 
againft  the  follies,  vices  and  miferies  involved  in  the 
love  of  pleafures. 

The  early  ftages  of  life  are  moft  addided  to  the  pur- 
fuit  of  pleafure.  I'he  appetites  and  paffions  are  then 
ftrong,  and  experience  is  wanting.  In  every  choice 
and  purfuit,  wifdom  directs  to  paufe,  and  confider  the 
end,  before  we  determine.  Will  pleafures  compenfate 
the  time  and  coft  ?  Will  they  bring  the  defired  good  ? 
They  are  fuperficial :  They  are  but  for  a  feafon.  The 
pain  of  review  overbalances  the  enjoyment.  The  end 
is  bitternefs.  Thefe  things  will  clearly  appear  on  ob- 
fervation  and  attention. 

Who  will  plead  for  pleafures  which  muft  defeat  the 
ends  even  of  animal  life,  and  degrade  man,  in  point  of 
enjoyment,  below  the  beafts  that  perifh  ?  Who  will 
plead  for  fuch  indulgences  as  muft  impair,  and  even 
deftroy,  the  capacity  for  the  pleafures  of  fociety  ? 
Who  will  fay  that  it  is  a  privilege  to  live  without  re- 
fled:ion  on  the  paft,  or  forethought  for  the  future  ?  Or 
is  it  a  worthy  part  to  cherifti  the  pride,  or  emulate  the 
wiles,  of  Satan  ?  or  to  accept  from  him  the  glory  of 
this  world  ? 

We  are  anfwerable  for  the  employment  of  our  time 
and  powers.  Shall  they  be  wafted  in  ufelefs  and  vain 
amufements  ?  The  morning  of  life  efpecially  is  the  op- 
portunity to  fow  the  good  feed,  which  fhall  after- 
wards fpring  up  in  fruit  advantageous  and  honourable 
to  the  lowers ;  joyful  and  beneficial  to  their  friends 
and  mankind.  It  is  the  feafon  to  form  and  fix  habits 
of  thinking  and  acting  with  propriety  ;  of  application 
to  employments  adapted  to  your  talents  and  circum- 
ftances — the  feafon  to  be  on  the  watch  againft  the  al- 


DISSIPATION.  273 

lurements  and  fnares  of  fin,  fedudlion  from  bad  com- 
pany, bad  books,  and  inward  corruption — the  feafon 
to  lay  a  good  foundation  for  the  fucceeding  ftages  of 
life.  Laudable  habits,-  formed  in  youth,  ftrengthen 
with  years.  Illaudable  habits,  at  that  period,  prefage 
worfe  and  worfe.  It  is  the  part  of  wifdom  to  guard 
againft  the  beginning  of  fin,  which,  like  Jir'ife^  is  a$ 
when  one  letteth  out  water.  It  is  eafier  to  Jhun  its  paths 
than  to  retreat  from  them.  Every  advancing  ftep  in 
them  increafes  the  difiiculty  of  a  return.  Thofe  who 
venture  to  the  utmbfl:  limits  of  what  is  lawful,  are 
within  the  territories  of  vice  before  they  are  aware. 
The  dividing  line  is  not  obferved.  Suppofe  they  re- 
folve  to  fi:op  at  this  line  :  The  thought  of  proceeding 
thus  far  is  prefumptuous.  Lujl  has  already  conceived; 
and  it  may  be  expe6led  that  fin  will  immediately  be 
brought  forth.  Pray  that  the  thought  may  be  forgiven  : 
It  calls  the  tempter,  who,  without  a  call,  is  ever  ready 
to  get  advantage  of  us.  He  beguiled  Eve :  Her  firft 
anfwer  to  him  was,  "  Of  the  fruit  of  the  tree  which 
"  is  in  the  midft  of  the  garden,  God  hath  faid,  ye 
"  fhall  riot  eat  of  it,  nor  touch  it,  left  ye  die."  Satan 
may  tempt ;  but  the  tempted  are  guiltlefs  until  he  has 
their  confent.  In  every  aflault  of  his  upon  our  Sav- 
iour, he  was  repulfed,  and  foon  compelled  to  fly.  His 
fecond  fuggeftion  reached  the  heart  of  our  mother 
Eve.  "  The  woman  faw  that  the  tree  was  good  for 
"  food,  and  that  it  was  pleafant  to  the  eyes,  and  a  tree 
"  to  be  defired  to  make  one  wife."  Thus  allured, 
"  ftie  immediately  took  of  the  fruit,  and  did  eat." 
In  the  avidity  with  Which  fhe  viewed  it,  luft  had  con- 
ceived. The  tranfition  was  quick  and  eafy  to  the 
overt  act.  This  parley  with  the  tempter  originated 
the  wickednefs  and  mifery  in  which  the  world  lies. 
Every  pleafure,  confiftent  with  his  fupreme  good,  is 
allowed  to  man.  But  his  heart  is  fet  on  pleafures 
which  admit  no  virtuous  principles  to  take  root ;  or 
check  the  growth  and  kill  the  feeds  of  them,  as  do 

^5 


274  DISSIPATION. 

briers  and  thorns  the  natural  feed — ^pleafures  which 
enervate  and  debafe  body  and  mind  ;  cherifli  paffions 
deftrudive  of  focial  order  and  happinefs,  of  all  human 
rights  j  and  lavifh  the  bounties  of  heaven.  They  who 
are  given  to  pleafures  covet  the  things  of  others,  and 
are  prodigal  of  their  own,  waxing  wanton^  and  nourijh- 
ing  their  hearts  as  in  a  day  of  JIa lighter.  Such  pleafures 
haften  the  evil  days  wherein  is  no  pleafure.  They  are  the 
fource  of  inexpreffible  vexation  and  infamy^  They 
make  men  wifh  there  were  no  future  exiftence,  no 
God.  Their  votaries  may  find  rehgion  true,  when 
too  late  to  make  choice  of  it. 

View  the  prevailing  love  of  pleafures  in  its  afpecl 
on  induftry,  enterprize,  morals  and  fcience — on  pub- 
lic order  and  public  fpirit^ — on  the  councils  and  civil 
adminiftration  of  nations,  and  their  intercourfe  with 
each  other — and  on  the  tranquility  of  the  world.  Or 
take  a  nearer  view,  in  its  afpedl  on  tiie  harmony  of 
neighbourhoods  and  families.  Read,  hear,  remark 
within  your  own  obfervation,  the  deplorable  effects 
of  diffipation — early  diilipation .  Thofe  of  firm  health , 
good  parts,  regular  families  and  good  education,  have 
been  thus  enfnared  and  ruined.  Nor  have  they  alone 
fuflfered  the  confequences.  Partners,  parents,  chil- 
dren, kindred,  friends,  neighbours,  alTociates  in  bu- 
fmefs  have  been  irreparable  fufferers  \  yea,  other  and 
more  extenfive  connections,  according  to  the  rank  and 
influence  of  fuch  difiipated  characlers^ 

Remark  this  evil  in  its  rife,  progrefs  and  effecls.  It 
may  originate  in  allowing  too  much  time  for  innocent 
amufements ;  or  in  too  great  attention  to  drefs  and 
ornament ;  or  in  a  fondnefs  for  company,  without 
judgment  in  the  choice.  Obferve  thofe  whofe  diver- 
fions  are  iU-timed,  or  continued  too  long,  or  unbound- 
ed by  any  meafure  ;  or  who  recur  to  fuch  as  are  in 
themfelves  unlawful,  though  not  fo  in  any  high  in-' 
fiance.  Their  beginnings  may  be  f?nall ;  but  fee  how 
the  latter  end  is  increafed!  Obferve  thofe  who  difcover 


DISSIPATION.  2^5 

a  fpecies  of  vanity,  firft  in  things  feemingly  trivial. 
As  means  and  opportunity  are  afforded,  the  difpofi- 
tion  grows  up  into  all  the  pride  of  life. 

As  to  thofe  who  find  no  enjoyment  but  in  compa- 
ny, they  fall  into  temptation  and  a  fnare^  into  many  fool- 
ijh  and  hurtfid  lufts.  The  young  man  void  of  under- 
ftanding,  pafling  heedlefsly  by  the  way,  was  met  by 
an  artful  foe  to  his  peace.  "  With  her  fair  fpeech, 
"  flie"  defpoiledhim  of  his  virtue.  "  He  goeth  after 
"  her  ftraightway,  as  an  ox  goes  to  the  flaughter,  or 
"  as  a  fool  to  the  correction  of  the  ftocks  :  Till  a  dart 
"  ftrike  through  his  liver,  as  a  bird  hafteth  to  the 
"  fnare,  and  knov/eth  not  that  it  is  for  his  life.  She 
"  has  caft  down  many  wounded.  Her  houfe  is  the 
«  way  to  hell." 

Intemperance  has  flain  millions  and  millions.  Will 
you  give  to  this  the  name  of  pleafure  ?  "  Wine  is  a 
"  mocker,  ftrong  drink  is  raging.  Who  hath  woe  ? 
"  who  hath  forrow  ?  who  hath  contentions  ?  who 
"  hath  babblino;s  ?  who  ath  wounds  without  caufe  ? 
?'  They  who  tarry  long  at  the  wine.  At  the  laft  it  bit- 
'^  eth  like  a  ferpent,  and  ftingeth  like  an  adder.  Thine 
"  eye  fliall  behold  ftrange  women.  The  glutton  and 
"  the  drunkard  come  to  poverty."  They  make  a  "  god 
^'  of  their  belly,  and  glory  in  their  fliame."  What 
pleafure  hath  the  epicure,  which  has  not  an  immedi- 
ate overbalance  of  pain  ?  While  his  language  is,  "  Let 
"  us  eat  and  drink,  for  to-morrow  we  die,"  he  lays 
up  in  ftore  for  himfelf  a  fure  foundation  of  accumu- 
lated diftrefs  and  infamy  in  time  to  come,  when  his 
hones  fliall  h^  filled  with  the  fins  of  his  youth. 

There  are  not  a  few  who  fteal  the  property  of  oth- 
ers, or  throw  away  their  own,  in  gaming.  If  we  are 
to  judge  from  their  intenfe  application,  this  is  to  enjoy 
pleafure,  Indefcribable  as  their  pleafure  is,  not  a  fin- 
gle  quality  or  appendage  of  it  can  be  named,  which 
does  not  put  good  fenfe  and  virtue  to  the  blufli.  It  is 
a  wafte  of  time,  youth  and  talents.     It  is  a  violatior^ 


276  DISSIPATION. 

of  friendfliip,  civility  and  humanity.  Think  you  this 
cenfure  fevere  ?  I  venture  to  add,  that  open  robbery 
is  brave  compared  to  it.  He  who  demands  a  man's 
purfe  on  the  road,  pretends  to  no  poUtenefs  ;  he  fteps 
out  boldly  as  a  robber.  He  who  takes  from  another, 
at  a  gaming  table,  all  that  he  hath,  is  the  familiar 
friend,  who  has,  it  feems,  delicate  fentiments  of  hon- 
our. Debts  thus  created,  muft  be  difcharged,  at  the 
expence  of  honeft  creditors  and  neareft  connections. 
If  there  is  pleafure  in  acquiring  property  in  this  way, 
it  is  the  pleafure  of  a  robber,  an  affaffin,  or  a  burgla- 
rian.  Superior  Ikill  in  the  game,  is  Ikill  in  which  the 
greateft  artifts  are  the  worft  characters.  What  char- 
acter more  vile  than  theirs,  whofe  time  and  talents  are 
devoted  to  enfnare  and  fpoil  their  fellow-men  ? — per- 
haps their  intimate  acquaintance  ?  They  muft  prefume 
that  they  owe  no  duty  to  God,  to  their  generation,  or 
to  any  of  the  deareft  ties  in  life.  If  they  can  by  fraud, 
or  (which  is  the  fame  thing)  by  fuperior  fkill  at  the 
game,  make  provilion  for  themfelves  and  their  de- 
pendents, it  is  well — certainly  to  be  preferred  to  the 
drudgery  of  getting  a  fubfiftence  by  purfuing  fome 
employment,  which,  however  ufeful,  is  full  of  labour. 
But  fuppofe  their  circumftances  independent,  and 
that  they  really  have  no  occafion  for  an  employment 
to  procure  a  maintenance,  it  is  demanded.  May  wc 
not  do  what  we  will  with  our  own  ?  may  we  not  take 
from  others  in  hke  circumftances  ?  You  may  indeed, 
if  neither  you  nor  they  are  accountable  to  God  or 
man,  or  to  your  own  reafon  and  confcience — if  you, 
who  have  received  moft,  owe  nothing  to  Him  who 
giveth  you  all  things  richly  to  enjoy — if  you  are  abfolute^ 
ly  the  proprietors  of  what  you  have- — if  you  depend 
not  either  on  God  or  man — if  it  is  better  to  lavifli 
your  abundance,  than  to  apply  it  to  charitable  ufes. 
But  if  much  is  required  of  them  who  have  received 
much — if  the  affluent  fliould  he  rich  in  good  works ^  and 
truji  in  the  living  God — if  they  muft  confefs,  All  our 


DISSIPATION.  27*7 

fiore  Cometh  of  thine  hand^  it  is  all  thine  oivn—ii  no  man 
may  live  or  die  to  himfelf^  hut  to  the  Lord^  then  the  above 
demand,  May  we  not  do  what  we  will  with  our  own  ? 
is  hcentious.  It  indeed  takes  for  granted  what  is  not 
true.  What  you  poffefs  is  not  your  own.  You  are 
the  fteward  of  another's  goods.  Stewards  may  not 
wafte  or  negled:  their  Lord's  goods.  The  univerfal 
Proprietor,  from  whom  cometh  every  good  gift,  dif- 
tributeth  to  every  one  feverally  as  he  will.  None  may 
fay  to  him,  "  What  doeft  thou  ?  Shall  thine  eye  be 
"  evil,  becaufe  God  is  good  ?"  Let  no  man  place  him- 
felf  in  God-s  ftead.  Let  none  in  their  fulnefs  fay, 
"  Who  is  the  Lord  ?  Our  riches  are  our  own,  who  is 
"  Lord  over  us." 

Further,  If  you  have  an  abundance,  why  do  you 
covet  that  which  is  another  man's  ?  Why  the  mean 
avarice  that  would  take  from  him,  without  any  con- 
fideration,  what  he  poffeiTeth,  and  to  which  you  do 
not  even  pretend  to  have  the  fmalleft  claim  ?  for  the 
difpofal  of  which  he  muft  account  ?  Why  this  illauda- 
ble  courfe  to  increafe  in  riches  ?  or  why  this  wafte  of 
them,  when  great  good  may  be  done  with  them,  in  a 
variety  of  ways  ?  Why  this  confumption  of  precious 
time  ?  this  wafte  of  life,  which  God  hath  given  for 
ufeful  and  important  purpofes  ? 

Of  all  which  goes  under  the  name  of  pleafure,  ^^;?z- 
ing  appears  to  promife  the  leaft,  however  fafcinating, 
and  adopted  by  polite  circles.  By  gaming  I  intend  no 
one  fpecies  more  than  another  ;  but  every  kind  which 
has  for  its  object  the  taking  from  another  his  property 
without  any  return  or  conlideration.  Thole  kinds 
are  the  moft  criminal,  which  confume  the  moft  time, 
wafte  the  moft  property,  and  expofe  to  the  greateft 
fnares.  The  pleafure  of  good  fuccefs,  is  that  of  im- 
poverifliing,  and  perhaps  ruining,  your  unfortunate 
friend — ftripping  him  of  his  laft  milling — of  the  gar- 
ment that  covers  him — of  his  furniture  and  habitation. 
The  pleafure  of  /// fuccefs  is  that  of  being  impoverifti- 
ed  and  ruined  yourfelf. 


27S  DISSIPATION. 

Thofe  who  have  not  proceeded  far  in  the  enchanting- 
path  of  pleafure  may  be  reclaimed.  The  chief  hope  of 
fuccefs  to  cautions  and  admonitions  on  this  head  is  from 
thofe  in  youth,  and  whofe  minds  are  yet  open  to  in- 
genuous fentiments.  The  profligate  would  entice  you 
to  follow  him  in  all  his  excefles,  thoughtlefs  of  death 
and  a  future  reckoning.  Will  you  confent  ?  What 
fruit  has  he  of  the  way  which  feemeth  right  in  his 
own  eyes  ?  the  way  in  which  he  hath  wearied  himfelf  ? 
To  what  ftraits  has  it  reduced  him  ?  What  are  his 
profpects  in  life  ?  what  his  reflexions,  if  he  retains 
the  power  of  reflection  ?  What  would  he  give,  could 
he  tread  back  his  devious  fteps  ?  If  he  has  proceeded 
fo  far  that  there  is  no  retreat,  can  his  counfel  be  good  ? 
can  his  example  be  a  worthy  or  fafe  pattern  ?  Inftead 
of  hearkening  to  his  counfel — -inftead  of  devoting  the 
beft  part  of  life  to  difhonourable  and  deftructive  pleaf- 
ures,  obferve  in  him  the  folly,  infamy  and  mifery  of 
them.  Remember  the  days  of  darknefs^for  they  Jhallhe 
many.  Remember  your  Creator,  before  thofe  evil 
days  come  in  which  is  no  pleafure.  Do  not  drown 
the  voice  of  confcience  and  the  voice  of  religion  in 
the  tumult  of  diflipatiouo  With  fuch  a  life  is  connec- 
ted forgetfulnefs  and  ignorance  of  God,  difregard  to 
focial  duties,  and  infenflbility  to  perfonal  danger  and 
welfare. 

The  virtues  oppofed  to  diflipation  come  recommend- 
ed and  enforced  by  the  pleafure  they  yield.  Religion 
is  fo  far  from  being  a  joylefs,  that  it  is  the  only  happy 
life.  For  the  pleafures  it  forbids,  it  ofiers  other  and 
fuperior  pleafures  ;  thofe  of  reafon  and  reflection,  con- 
templation and  love,  inward  ferenity  from  the  con- 
fcious  approbation  of  God,  Thefe  are  pleafures  wor- 
thy of  intelligent,  accountable,  immortal  beings. 
They  will  bear  a  review.  They  improve  in  propor- 
tion to  the  ardour  with  which  they  are  purfued.  They 
laft  forever.  There  is  no  good  in  talents,  power  or 
external  advantages,  but  to  rejoice  and  do  good.  Would 


DISSIPATION^:.  279 

you  fpend  your  years  in  pleafure  ?  then  obey  and  ferve 
God.  Serve  him  with  gladnefs  of  heart  in  the  abun- 
dance of  his  gifts.  The  pious  man,  the  Chriftian,^o^i 
o«  his  way  rejoicing :  He  walks  in  the  light  of  God's 
countenance^  and  rejoices  iii  his '  natne  all  the  day.  Shall 
the  mirth  of  the  fenfuaHft,  or  of  the  gay,  or  the  pa- 
geantry of  the  great,  be  compared  with  the  gladnefs  of 
the  upright  man,  to  whom  there  arifeih  light  in  the  dark- 
nefs?  who  Jhall  not  be  moved  for  ever^  his  heart  be- 
ing fixed,  trufiing  iii  the  Lord?  The  former  walk 
through  dry  places^  ever  enquiring,  Who  will  Jhezu 
us  any  good?  but  never  finding  reft.  The  latter 
can  fay,  "  I\Iy  foul  ftiall  be  fatisfied  as  with  mar- 
"  row  and  fatnefs.  How  excellent  is  thy  loving-kind- 
"  nefs,  O  God  ?  Whom  have  1  in  heaven  but  thee  ?  and 
"  there  is  none  on  earth  that  I  defire  befide  thee. — - 
*'  With  thee  is  the  fpring  of  life.  My  flefli  and  my 
*'  heart  faileth  ;  but  God  is  the  ftrength  of  my  heart. 
"  In  thy  prefence  is  the  fulnefs  of  unmingled,  ever- 
*'  lafting  joy.  Delight  thyfelf  in  the  Lord  ;  and  he 
"  fhali  give  thee  the  defires  of  thy  heart." 

Thofe  who  are  lovers  of  pleafures  more  than  lovers 
of  God  are  wholly  infeniible  where  their  true  happi- 
nefs  lies,  and  of  the  way  that  leads  to  it.  The  way  of 
peace  they  know  not  ;  becaufe  they  have  no  fear  of  God 
before  their  eyes.  They  who  are  "  given  to  pleafures, 
"  dwell  carelefsly.  They  regard  not  the  work  of  the 
"  Lord,  neither  coniider  the  operation  of  his  hands.*' 
They  have  no  appreheniion  of  danger,  Vv^hen  deftruc- 
tion  is  at  the  door.  Sunk  in  voluptuoufnefs,  ancient 
Babylon  was  thoughtlefs  of  the  hour  when  all  her 
plcafant  things  were  laid  wafle.  She  trufted  to  her  op- 
ulence, to  her  high  wall  and  tov/ers,  her  gates  of  brafs 
and  bars  of  iron.  She  glorified  herfclf  and  lived  de- 
Ucicufly^  andblafphemedGod.  Pleafures  infatuate  the 
v/ife,  and  enervate  the  ftrong.  Lulled  into  fatal  fecu- 
rity,  the  king  and  nobility  of  Babylon,  his  wives  and 
coricubines,  were  dancing,  drinking,   revelling,   the 


280  BISSIPATIOK, 

fame  night  in  which  that  great  city  fell.  In  the  midfi 
of  laughter  the  heart  is  forrowful^  and  the  end  of  that 
mirth  is  heavine/s.  Luxury,  the  unfailing  attendant  on 
opulence,  takes  off  the  heart  from  God  :  It  drowns 
reflection,  iilences  the  voice  of  confcience,  and  banifh- 
es  all  concern  for  the  foul.  This  country  has  advanc- 
ed in  diflipation  and  fecurity  as  it  has  in  wealth. — 
"  Jefurun  waxed  fat,  and  kicked— Then  he  forfook 
"  God  who  made  him,  and  Hghtly  efteemed  the  rock 
"  of  his  falvation." 

Will  you  then  refolve  to  enjoy  pleafure,  to  the  for- 
getfulnefs  and  contempt  of  God— -the  God  who 
brought  you  into  exiftence,  and  fupports  you  in  it  ? 
to  whom  you  are  indebted  that  you  enjoy  any  thing 
in  life  ?  who,  in  addition  to  the  outward  favours  which 
he  heapeth  upon  you,  hath  above  all  given  his  own 
Son,  to  fave  you  from  fin  and  death  ?  Would  you 
banilh  this  God  from  your  thoughts  ?  then  call  in  your 
lot  with  the  lovers  of  pleafures.  Will  you  join  with 
them,  and  forget  and  flight  the  blefl'ed  Redeemer,  who 
gave  his  life  a  ranfom  for  you  ?  Will  you  be  thought- 
lefs  of  your  immortal  fouls,  and  of  aU  the  deareft  in- 
terefts  of  time  and  eternity  ?  The  love  of  pleafures 
alienates  all  the  excellent  powers  and  faculties  of  the 
foul  from  the  knowledge  and  life  of  God  :  It  makes 
a  facrifice  of  the  worfliip,  fervice  and  enjoyment  of 
this  God  and  Saviour,  to  the  indulgence  of  the  lower 
appetites— ^to  fuperficial,  evanefcent  joys — joys  which 
are  foon  turned  into  heavinefs. 

What  excufe  ?  what  vindication  have  you  to  offer  for 
inconflderation,fenfualityand  addiclcdnefs  to  pleafures? 
Produce  your  caiife  ;  bring  forth  your  fir  ong  reafons^  to  de« 
fend  the  forgetfulnefs  of  God,  of  the  Redeemer  of  the 
world,  and  of  your  fouls — ^to  defend  your  putting  far 
away  the  evil  day — to  defend  the  cry  of  fafety,  when 
fudden  deftrucbion  impends.  Or  if  fuch  carelefsnefs, 
indifference  and  impiety  admit  no  defence  or  excufe, 
then  acknowledge  the  truth  and  force  of  Solomon's 


blSSli^ATION.  281 

words,  Madnefs  is  in  their  hearts  while  they  live^  and  af- 
ter that  they  go  down  to  the  dead. 

You  fee,  from  the  preceding  difcourfe,  tiie  various 
and  great  facrifices  which  the  lovers  of  pleafure  make 
to  their  favourite  obje6l.  Firft,  the  facrifice  of  their 
ti?ne.  This  is  given  to  be  fpent  in  glorifying  God  and 
doing  good ;  in  laying  up  in  ftore  for  ourfelves  a  good 
foundation  for  eternity.  But,  forgetting  God  and  a 
future  reckoning,  the  men  of  pleafure  fpend  their 
years  as  though  time  was  their  own ;  and  demand^ 
Who  is  Lord  over  us  ?  They  rob  God,  the  author  and 
preferver  of  life  ;  and  rob  fociety  of  the  fervices  they 
owe  to  it. 

Therefore,  fecondly,  they  make  a  facrifice  of  their 
talents.  The  voice  of  reafon  unites  with  that  of  fcrip- 
ture,  "As  God  hath  diftributed  to  every  man,  as  God 
"  hath  called  every  man,  fo  let  him  walk."  But  the 
lovers  of  pleafures,  whether  they  have  received  five 
talents,  or  two,  or  one,  wafl:e  their  Lord's  goods.  They 
reflect  not  that  they  are  fi:ewards.  They  wander  from 
their  place ^  ^ndfeek  whom  they  may  devour,  "  To  every 
"  one  that  hath  ihall  be  given,  and  he  fliall  have  abund- 
"  ance ;  but  from  him  that  hath"  no  improvement 
"  fhall  be  taken  away,  even  that  which  he  hath.  Take 
"  the  talent  from  him,  and  give  it  to  him  who  hath" 
improved  his  talents  well. 

A  third  facrifice  is  their  reputation,  A  good  name 
is  as  precious  ointment.  But  what  claim  to  this  have 
the  lovers  of  pleafure  ?  Infiiead  of  contributing  to  public 
order,  virtue  and  happinefs,  they  make  continual  in- 
roads on  the  peace  and  welfare  of  individuals,  families, 
neighbourhoods,  and  the  community.  They  make  no 
due  returns  for  what  they  confliantly  receive  from 
others  ;  but  injure  and  abufe  them.  They  merit  con- 
tempt, and  can  but  be  abhorred  by  the  friends  of 
virtue. 

Their  fubjlance  is  a  fourth  facrifice.  They  confume 
it  upon  their  pleafures.     They  are  reduced  to  the  con« 

36 


282"  DISSIPATION. 

dition  of  the  prodigal,  who  fquandered  his  inheritance 
in  riot  and  gallantry. 

A  fifth  facrifice  is  their  health.  All  excefs  impairs 
the  animal  frame.  Whatever  interferes  with  proper 
application  to  fome  laudable  employment,,  and  the  ufe- 
ful  exercife  which  animal  nature  calls  for,  brings  on 
languor  and  difeafe. 

A  iixth  facrifice  is  the  tranquillity  of  the  mind.  They 
walk  in  a  vain  fliew,  and  are  difquieted  in  vain.  Ifaid 
of  laughter^  It  is  jnad ;  and  of  mirth.  What  doth  it?  A 
conftant  rotation  of  amufements,  a  laborious  fearch  for 
new  ones,  intenfe  application  to  purfuits  deftrudive  of 
health,  fubftance,  reputation,  order  and  morality,  in- 
dicates a  mind  diifatisfied  and  reftlefs,  as  well  as  vain 
and  unprincipled — a  mind  refembling  the  troubled fea. 
They  who  know  no  enjoyment,  but  amidft  amufe- 
ments and  pleafures  ;  who  borrow  all  their  happinefs 
from  the  company,  perhaps  from  the  fpoils,  of  others  ; 
who  are~  always  uneafy  when  alone,  are  at,  great  pains, 
not  to  acquire  contentment,  but  to  facrifice  it. 

Not  content  to  facrifice  their  own  tranquility,  that 
of  all  the  tender  relations  of  life  is  a  feventh  facrifice. — 
Thofe  whofe  eafe,  comfort  and  delight,  honour  and 
ufefulnefs  they  ought  by  all  means  to  confult ;  to 
whom,  by  the  laws  of  nature  and  fociety,  their  obhga- 
tions  are  the  greatefl: — To  thefe  they  are  a  fource  of 
unutterable  diftrefs  ;  facrificing  their  comfort,  depriv- 
ing them  of  all  advantages  to  enjoy  life,  degrading 
them  from  their  rank  and  refpe(!itability,  and  lefTening 
their  good  ofiices  in  fociety.  The  lovers  of  pleafures 
facrifice  every  friendly  and  focial  affection,  public  and 
private  virtue. 

Laflly,  they  facrifice  \he\r  fouls.  "We  no  fooner  read 
of  the  death  of  a  diflipated  character,  than  we  are  toid, 
that  he  lifted  up  his  eyes  in  torments.  His  good  things 
were  all  fled — fled  for  ever  !  An  impaffable  gulf  was 
fixed  between  him  and  blifs.  In  this  probationar)  flate 
he  lived  regardlefs  of  the  voice  of  God  in  a  flanding 


DISSIPATION.  28S 

Tevelation.  There  is  no  reafon  to  prefume,  that  thofe, 
who  are  liftlefs  to  this  voice,  would  be  convinced  by 
an  extraordinary  interpoiition.  Sayeft  thou,  Soul^  take 
thine  eafe  ?  This  night  thy  foul  may  be  required.  You 
may  Hft  up  your  eyes  in  woe,  and  behold  heaven  irre- 
coverably loft.  Guilty  pleafures  deftroy  foul  and  body 
in  hell. 

To  what  are  the  above  mentioned  great  facrifices 
made  ?  What  pleafure  is  there  in  fauntering  days  and 
lleeplefs  nights,  in  the  depths  of  poverty  and  negled:? 
in  reducing  your  kindred,  friends,  or  houfehold  to  in- 
digence, infamy  and  wretchednefs  ?  in  feeing  them 
difhonoured,  reduced  to  the  laft  ftraits,  and  pierced 
through  with  grief  and  difappointment,  by  your 
means  ?  What  pleafure  is  there  in  violence  of  paffion, 
the  very  common  attendant  on  diffipation  ?  Ye  lovers 
of  pleafures,  ye  neither  enjoy  the  world,  your  connec- 
tions, nor  yourfelves.  Your  vain  and  empty  purfuits 
choke  all  impreftions  of  virtue,  all  fentiments  of  order, 
propriety  and  gratitude,  of  righteoufnefs,  temperance 
and  a  judgment  to  come.  You  lay  a  fure  foundation 
for  endlefs  pain.  Confider  thefe  things,  ye  who  forget 
God. 

What  then  is  the  dictate  of  wifdom  ?  and  what  the 
courfe  which  her  children  choofe  ?  Behold^  the  fear  of 
the  Lord^  that  is  wifdo?n.  Put  far  away  frivolous  amufe- 
ments,  and  learn  to  be  fober  minded.  Confider  the 
nature  and  end  of  every  purfuit.  Be  emulous  of  or- 
der, economy  and  judicious  arrangement  in  your  pri- 
vate affairs,  induftry  in  the  improvement  of  your  time, 
and  purity  in  your  morals.  Splendour  and  vain  mag- 
nificence, wafte  of  time,  and  the  abufe  of  life  can  ne- 
ver unite  with  tranfcendent  talents,  patriotifm,  philan- 
thropy, and  true  dignity  of  character.  Indolence  and 
any  kind  of  profufion  diftionour  thofe  who  have  the 
ampleft  fortune.  Dignity  confifts  in  enjoying  an 
abundance  with  ftrict  virtue,  and  applying  it  to  the 
beft  ufes.     Thus  ufng  the  world  as  not  abufng  it^  there 


284  DISSIPATION. 

will  be  no  room  for  inadlivity  and  floth — no  room  for 
the  too  common  prefumption  of  profperity,  I  Jhall  ne- 
ver be  moved — never  fee  misfortune,  forrow,  ficknefs 
or  death. 

With  the  influx  of  wealth  into  our  country,  we  ob- 
ferve,  as  is  ufual,  an  increafe  of  luxury  and  diffipation. 
May  our  young  people  be  guarded  amidll  the  allure- 
ments which  furround  them.  May  any,  who  have 
erred  in  the  enfnaring  path  of  pleafure,  think  on  the 
iflue,  and  turn  their  feet  into  virtuous  paths.  Make 
hafte,  and  make  no  delay  to  keep  God's  command- 
ments. Acquaint  now  thyf elf  with  him^  and  he  at  peace ; 
■^hereby  good  Jhall  come  mto  thee* 


SERMON  XIX. 

THE  INSTABILITY  OF  LIFE. 


JAMES  iv.    13,  14,   i;. 

GO  TO  NOW,  YE  THAT  SAY,  TO-DAV,  OR  TO-MORROW,  WE  WH.L  GO  INTO 
SUCH  A  CITY,  AND  CONTINUE  THERE  A  YEAR,  AND  BUY,  AND  SELL,  AND  GET 
GAIN  :     WHEREAS    YE    KNOW    NOT    WHAT  SHALL    BE    ON    THE    MORROW :     FOR 

WHAT  IS  YOUR  LIFE  ?  IT  IS  EVEN  A  VAPOUR  THAT  APPEARETH  FOR  A  LITTLE 
TIME,  AND  THEN    VANISHETH  AWAY.     FOR  THAT  YE  OUGHT  TO  SAY,  IF  THE 

LORD  WILL,  WE  SHALL  LIVE,  AND  DO  THIS,  OR  THAT. 


T 


•<-<-<-<-<0<se>O>>->.>>" 


HUS  the  apoftle  addreffed  men  who  prefumed 
on  future  time  and  opportunity  to  accomplifli  their 
projections  for  this  world.  In  the  firft  of  the  verfes 
now  read,  he  gives  us  their  language.  To  day ^  or  to- 
morrow^ we  will  go  into  fuch  a  city^  and  continue  there  a 
year^  and  buy^  and  fell ^  and  get  gain.  In  the  next  verfe, 
he  expoftulates  with  them  on  their  prefumption ;  as 
the  future  events  of  this  world  are  unknown,  and  life 
itfelf  is  extremely  fhort  and  precarious.  2>  know  not 
what  will  be  on  the  morrow  :  For  what  is  your  life  ?  It  is 
even  a  vapour  that  appeareth  for  a  little  time^  and  then 
vanijheth  away.  He  proceeds  in  the  laft  verfe  to  point 
out  the  courfe  of  duty  and  wifdom.  7^e  ought  to  fay^ 
If  the  Lordwill^  wefhall  live^  and  do  this^  or  that, 

FiKST,  Of  the  confidence  of  thofe  whoprefumeon 
future  time  and  opportunity  to  accomplifli  their  fecu- 
lar  projections. 

Confident  of  to-morrow,  of  future  years,  they  cal- 
culate on  ways  and  means  of  accumulation,  and  pur- 
fue  their  object  without  refpite,  through  every  diffi- 
culty and  hazard.     This  prefumption  forms  the  char- 


^S6  THE    INSTABILITY    OF    LIFE. 

acler,  not  of  the  worfhipper  of  mammon  only  ;  but 
alfo  of  the  lover  of  pleafures,  and  of  the  lover  of 
fame.  They  alike  prefume  on  future  acceflions  to 
their  prefent  gratifications,  unmindful  of  him  who 
holdeth  their  fouls  in  life ;  from  whom  come  riches, 
and  honour,  and  all  the  bounties  of  nature,  with  pow- 
er  to  enjoy  our  portion.  Far  from  having  reached  the 
fummit  of  their  earthly  wifhes,  they  purfue,  with  un- 
remitting ardour,  their  favourite  paflion> 

See  childhood  and  youth  prefuming  that  they  Ihall 
arrive  at  man's  eftate,  and  then  enjoy  life  better  than 
at  prefent.  See  manhood  prefuming  on  years  prefera- 
ble to  the  paft,  feeking  reft  in  fome  worldly  good, 
purfuing  it  with  increaSing  ardour,  reaching  forth  to 
grafp  it  while  it  flies  from  them — confuming  their 
precious  time  and  advantages  in  exertions  for  that 
which  fatisfieth  not.  See  the  race  of  mortals  faga- 
cious  in  adapting  means  to  their  ends ;  exerting  all 
their  powers  in  the  ufe  of  thofe  means,  compafling  fea 
and  landj  and  fearching  the  bowels  of  the  earth,  vigi- 
lant of  every  opportunity,  to  obtain  and  fecure  their 
hearts'  defire  5  laying  their  account  for  earth  and  time, 
as  though  nothing  were  fuperior  or  comparable — as 
though  nothing  were  real,  but  things  feen.  To-mor- 
row, or  the  next  year,  or  in  a  few  years  at  leaft,  they 
hope  to  acquire  fuch  property,  or  fame,  or  rank  in 
Hfe;  or  fuch  connexions  and  eligible  fituation. 

Good  men  have  too  ardent  earthly  wifhes.  In  their 
profperity  they  are  ready  to  fay,  IJhall  never  be  moved. 
They  are  in  danger  of  taking  too  much  thought  for 
the  morrow — of  labouring  too  much  for  the  things 
of  this  life — of  flivouring  too  much  the  things  that 
be  of  men — of  prefuming  on  future  feafons  and  ad- 
vantages to  improve  their  worldly  condition,  and  pro- 
vide for  pofterity — But, 

Secondly,  The  future  events  of  this  world  are  un« 
known — life  itfelf  is  extremely  fhort  and  precarious. 
Te  know  not  what  luill  be  on  the  tnorrozu :  For  what  is 


THE    INSTABILITY   OF    LIFE.  2^*7 

yeur  life  ?  //  is  even  a  vapour  that  appeareih  for  a  littk 
time^  and  then  vanifheth  away. 

The  inftability  of  human  life,  from  infancy  to  gray 
hairs,  is  obvious.  Admit  that  the  infant  may  Hve  to 
fourfcore — or  that  the  youth  and  middle-aged  may 
reach  that  term.  Is  it  known  what  is  before  them  in 
the  world  ?  what  will  be  their  relations  and  connec- 
tions, fituation  and  circumftances  ;  their  ftate  of  body 
or  mind  ?  The  fcenery  of  the  world  is  continually 
fhifting.  Some  are  coming  forward  on  the  ftage,  and 
others  withdrawing  from  it.  Some,  who  are  qualifi- 
ed and  inclined  to  ad:  a  worthy  part,  are  prevented  ; 
for  others  ftep  forward  before  them.  Some,  who  were 
performing  well  their  part,  are  thruft  aiide,  as  preju- 
dice and  party  prevail.  Some,  in  the  midft  or  morn- 
ing of  ufefulnefs,  while  the  hopes  of  their  friends  and 
the  public  were  raifed,  are,  by  the  adl  of  provi- 
dence, removed,  or  rendered  unfit  to  do  the  good 
for  which  they  feemed  to  be  raifed  up.  The  Ar- 
biter of  events  "  fetteth  up  one,  and  putteth  down 
"  another.  He  maketh  poor,  and  he  maketh  rich. 
^'  He  giveth  wifdom  and  might  j  and  he  turneth  wife 
*'  men  backward,  and  v/eakeneth  the  ftrength  of  the 
"  mighty ;"  while  "  to  thofe  who  have  no  might  he 
*'  increafeth  ftrength.  He  woundeth  and  healeth,  he 
*'  killeth  and  maketh  alive."  Thofe  who  are  in  health, 
affluence  or  honour  to-day,  may  to-morrow  be  under 
excruciating  pain,  or  reduced  to  indigence,  or  fall  in- 
to neglecl.  Thofe  whofe  mental  powers  are  now  clear 
and  ftrong,  may,  in  an  hour  or  moment,  be  deprived 
of  the  regular  exercife  of  them.  Thofe  who  are  high- 
ly favoured,  in  the  health,  reputation,  benevolent  dif- 
pofitions  and  ufefulnefs  of  their  tendereft  connections, 
may  experience  a  fudden  reverfc.  There  is  no  certain 
dependence  on  the  profperous  ftate,  or  fuccefs,  or  kind 
aid,  of  thofe  who  are  now  our  greateft  outward  com- 
forters. Their  change  of  ftate,  in  a  very  little  time, 
may  be  as  a  fword  piercing  through  the  foul.  Or  they 


24s  THE    INSTABILITY   OF    LIFE. 

may  be  removed  to  that  world  from  which  none  re- 
turn. When  he  who  lent  them  calleth,  we  muft  re-^ 
fign  them.  We  may  not  afl^  him  why  he  taketh 
away  what  he  gave.  "  He  changeth  the  times  and 
"  feafons*'  in  the  natural,  the  civil,  and  the  moral 
world — in  refpecl  to  individuals,  families  and  commu- 
nities. The^  changes  in  the  feafons  of  the  year  are  not 
more  certain  than  in  the  life  of  man. '  Spring  and 
fummer,  feed  time  and  harveft,  autumn  and  winter 
have  not  ceafed.  In  the  natural  world,  a  calm  fuc- 
ceeds  to  a  ftorm,  and  a  ftorm  to  a  clear  day.  After  a 
bright,  ferene  morning,  the  heavens  blacken,  the  tem- 
peft  gathers,  the  thunder  roars,  and  the  floods  come. 
In  human  life,  the  candle  of  the  Lord  may  fliine  on 
our  tabernacle  to-day.  To-morrow  may  be  a  day  of 
darknefs.  We  may  be  to/fed  with  tempeji^  and  not  com- 
forted. We  are  conftantly  liable  to  a  variety  of  difaf- 
ters,  pains,  difeafes  and  forrows.  In  an  inftant  the  moft 
eligible  ftate  may  be  changed.  The  height  of  profper- 
ity  may  be  followed  by  the  depths  of  adverlity.  There 
is  no  reafon  to  prefume  that  a  fimilar  change  can  nev- 
er take  place  in  our  own  condition,  as  we  every  day  ob- 
ferve  in  that  of  others.  As  well  might  we  prefume 
that  we  ihall  never  die,  although  we  are  conftant  wit- 
nelfes  to  the  removal  of  all  asces  and  orders* 

"  Every  man  walketh  in  a  vain  fls^w  :  Surely  they 
"  are  difquieted  in  vain."  If  we  look  round  us,  or 
call  to  miind  what  we  ourf elves  have  experienced,  we 
can  but  fee  the  folly  of  a  dependence  on  future  health 
and  fuccefs  in  life  ;  or  on  the  continuance,  health,  ufe- 
fulnefs,  aid  and  comfort  of  thofe  whom  we  moft  value. 
We  fee  that  human  wifhes  are  difappointed,  human 
hopes  deftroyed.  While  we  apprehend  no  evil,  it  may 
be  at  the  door.  When  men  cry,  "  Peace  and  fafety," 
we  may  expe6l  a  fudden  reverfe.  Nebuchadnezzar 
vaunted,  "  Is  not  this  great  Babylon  that  I  have  built 
"  by  the  might  of  my  power,  and  for  the  honour  of 
"  my  majefty.     While  the  word  was  in  his  mouthy 


THE    INSTABILITY   OF    LIFE.  289 

"  there  fell  this  voice  from  heaven.  Thy  kingdom  is 
"  departed  from  thee.  The  fame  hour  was  the  thing 
^'  fulfilled/'  Together  with  his  kingdom,  that  mon- 
arch's underftanding  departed  from  him,  and  he  was 
fent  to  graze  with  the  beafts  ;  becaufe  he  knew  not 
that  the  heavens  do  rule.  Ancient  Babylon,  the  lady  of 
kingdoms^  given  topleafures^  and  dwelling  carelefsly^  truft- 
ing  in  her  high  walls ^  her  gates  of  hrafs^  and  bars  of  iron^ 
was  in  one  hour  made  defolate.  Men  in  honour,  who 
reflect  not  from  whom  promotion  cometh,  are  fudden- 
ly  abafed.  "  God  wilt  deftroy,  and  not  build  them 
"  up  ;  becaufe  they  regard  not  his  hand."  The  con- 
fidence of  him  who  boafted  in  his  abundance^  and  pre- 
fumed  on  many  years'  eafe,  prefaged  the  fummons 
from  the  Sovereign  of  life,  This  night  thy  fold  fhall  be 
required  of  thee. 

Do  we  truft  in  ma7i^  and  make  flefh  our  arm  ?  Our 
heart  departeth  from  the  Lord.  Admit  that  our  hu- 
man friend  is  wife,  and  good,  and  able  to  help  us  ;  he 
may,  by  the  ad:  of  providence,  be  rendered  unable. 
Or  his  breath  may  go  forth,  and  all  his  thoughts  for 
our  welfare  perifti.  We  may,  at  any  hour,  be  deprived 
of  his  counfel,  fupport,  fympathy,  fociety  and  example. 

Does  any  one  know  that  ay?r;/z  conflitution  will  hold 
out  many  years  ?  A  difeafe,  or  any  accident,  to  which 
the  ilrong  are  as  much  expofed  as  the  feeble,  may  fud* 
denly  prove  fatal. 

Superior  talents  may  be  impaired  or  deftroyed,  as 
bodily  health  and  ftrength  ;  and  by  the  fame  means. 
"  Let  not  the  wife  man  glory  in  his  wifdom ;  nor  the 
"  mighty  man  in  his  might ;  nor  the  rich  man  in  his 
"  nches." 

As  to  fame^  however  v/ell  deferved  and  fpotlefs,  it 
may  be  blafted.  Never  is  it  more  expofed,  than  when 
fecurity  and  felf-complacency  put  men  off  their  guard. 
But  felf-complacency  and  fecurity  afide :  The  moft 
modcft  worth,  the  moft  circumfpedl  behaviour,  are  no 
fure  guards.     Envy,  ambition  and  pride  are  able  to 


^90  THE    INSTABILITY    OF    LIFE. 

tarnifli  the  faireft  character,  and  have,  not  feldom,  rifeii 
on  its  ruins — rifcn  indeed  but  to  fall.  For  "  the  tri- 
''  umphing  of  the  wicked  is  ftiort,  and  the  joy  of  the 
"  hypocrite  is  but  for  a  moment."  Boafting  of  a  falfe 
gift,  elevated  without  talents  or  integrity,  which  alone 
can  dignify  an  high  ftation,  their  own  counfel  cafts 
them  down. 

O  man,  whoever  thou  art,  who  boafteft  of  to-mor- 
row 1  thou  knoweft  not  what  will  be  on  the  morrow^, 
ihouldil  thou  then  be  among  the  living.  Thou  know- 
eft  not  what  may  befal  thy  perfon,  property,  or  repu- 
tation, or  thy  dear  eft  comforts — -what  may  happen  to 
thy  body  or  mind.  Thou  doft  not  know  whether  thou 
ihalt  continue  to  enjoy  foundnefs  in  thy  flefh,  and  reft 
in  thy  bones,  and  the  exercife  of  thy  reafon  ;  or  be 
chaftened  with  iicknefs  on  thy  bed,  and  the  multitude 
of  thy  bones  with  ftrong  pain ;  or  thy  inward  powers 
fufpended— Whether  thy  houfe  fhall  be,  as  at  prefent, 
thy  children  about  thee,  in  vigourous  health,  and  thy 
fubftance  untouched  ;  or  w^hether  fome  great  altera- 
tion of  ftate  may  be  nigh—- Whether  thou  fhalt  have 
further  opportunity  for  any  purpofe, however  laudable. 
Why  fhould  you  be  exempt  from  frowns  of  woe  ?  You 
never  knew  an  inftance  of  unmingled,  uninterrupted 
profperity.  Not  to  exped  in  this  world  the  afflictions 
common  to  men,  is  to  lay  a  fure  foundation  for  difqui- 
etude  and  vexation  of  fpirit.  Would  you  lie  under 
the  imputation  of  this  folly  ?  If  you  know  not  what 
^vl\\  be  on  the  morrow,  or  the  next  year,  on  w^hat 
ground  do  you  determine  that  your  condition  will 
then  be  more  happy  than  it  now  is  ?  You  may  juft  as 
well  determine  that  the  coming  day  or  year  will  be 
an  evil  one.  Neither  of  thefe  conclulions  is  wife  :  The 
firft  is  prefumption :  The  laft  is  diftruft.  Wifdom 
dictates  the  medium  between  the  two  extremes.  Nei- 
ther prefume,  nor  defpond.  Be  content  with  thy  pre- 
fent lot.  In  patience  polTefs  thy  foul.  Defer  not  until 
to-morrow,  or  the  next  year,  what  you  fhould  do  to- 


THE    INSTABILITY   OF    LIFfi.  ^01 

day.  Truft  the  Providence  which  is  over  all,  and  do 
good ;  fo  Ihall  you  be  provided  for.  The  good  you 
hope  for  ihall  be  beftowed;  and.  the  evil  you  fear 
averted — if  beft. 

Beiide  the  mutability  and  uncertainty  of  every  ter- 
reftrial  good  ;  and,  of  confequence,  our  entire  igno- 
rance of  what  may  take  place  in  time  to  come,  admit- 
ting that  we  ourfelves  fliall  ftill  live  ;  it  is  further  to 
be  confidered  that  life  itfelf  is  altogether  uncertain. 
Wbat  is  your  life  ?  It  is  even  a  vapour  that  appeareth  for 
a  little  time^  and  then  vanijheth  away.  n^ 

This  emblem  of  human  life  has  been  verified  in  aH 
times.  '  A  vapour  vaniihes  while  you  behold  it.  Thine 
eye  is  on  me^  ^id  Job,  and  I  am  not.  Life  paffeth  as  a 
weaver's  jhuttle ;  as  a  pcjl  that  hajleth  by ;  as  the  fwift 
JhipSj  which  leave  no  track  behind  them ;  as  an  eagle 
hajleth  to  her  prey.  The  wi?id  pajfeth  over  the  flower  of 
the  field  J  and  it  is  gone.  Allflefh  is  grafs^  and  all  the 
goodlinefs  thereof  is  as  the  flower  of  the  f  eld.  When  moft 
frefli  and  fair,  man  is  a  prey  for  death.  His  days  are 
meafured  by  an  hand-breadth :  He  is  crufhed  before  the 
moth.  By  fuch  emblems  the  fcriptures  have  reprefent- 
.ed  the  brevity,  the  extreme  uncertainty  of  life — the 
fading  glory  of  man.  Verily  every  7nan  at  his  beji  flate  is 
altogether  vanity. 

How  numerous  the  avenues  of  death  !    how  incon- 
fiderable  and  unobferved  the  means  1  How  early  and 
liow  fudden  with  refped;  to  a  large  proportion  !  Thofe 
<  of  the  firmeft  conftitution,  whoiejlrengthis  the  flrejigth 
iofftones^  and  thevc  flefh  ofbrafs^  are  as  liable  to  common 
^accidents  and  inftant  death  as  any  of  the  human  race. 
The  talleft  trees  in  the  foreft  are  fooneft  torn  from  the 
roots.     Elevated  rank  and  flourilhing  circumftances 
are  a  confpicuous  mark  for  death.     Some,  who  by  lin- 
gering difeafes  are  reduced  to  Ikin  and  bones,  who 
wait  and  long  for  death,  are  fpared  and  revive  ;  while 
thofe  who  looked  for  their  removal  from  day  to  day, 
unthoughtful  of  their  own,  have  left  them  behind  ui 
the  world. 


292  THE    INSTABILITY   OF    LIFE. 

Great  is  their  folly,  who,  negleding  the  duty  of  th^ 
paffing  day,  thoughtlefs  of  what  may  be  to-morrow, 
are  eager  to  get  and  keep  all  they  can  hold  within  their 
grafp — or  eager  in  the  purfuit  of  pleafures,  or  honour, 
or  power,  or  fame.  They  wafte  all  their  abilities  and 
advantages  in  projections  for  years  which  they  may  not 
live  to  fee  ;  or  if  they  Ihould  live,  they  would  not  re- 
alize their  ardent  wiihes.  Shall  beings  of  fo  Ihort  and 
uncertain  date  ?  {hall  probationers  for  eternal  retribu- 
tions, take  fo  much  care  for  this  life,  and  be  indifferent 
and  thoughtlefs  with  refpeft  to  that  to  come  ?  Shall 
they  be  thus  forgetful  of  the  viciflitudes  of  the  world, 
and  of  the  hoUr  of  their  departure  f  Other  thoughts 
and  cares  are  enforced  by  the  evident  inftability  of  men 
and  things  on  the  earth,  the  certainty  and  nearnefs  of 
death,  and  the  eternal  confequences  depending  on  the 
ftate  in  which  it  fliall  find  us. 

Do  we  know  what  a  day  may  bring  forth  in  refpeft 
to  our  moral  and  religious  character  ?  May  the  good 
man  prefume  that  no  future  temptation  will  overcome 
him  ?  None  could  be  more  confident  than  Peter,  that, 
in  all  circumftances  of  trial  which  might  be  before  him, 
he  fhould  continue  to  own  his  Lord — -that,  if  all  others 
fliould  deny  Chrift,  he  never  would — that  he  would 
follow  him  to  prifon  and  to  death.  Call  to  mind  his 
fiiameful  defection  the  very  night  in  which  he  thus  re- 
folved.  See  the  great  need  of  the  caution,  "  Let  him 
^^  who  thinketh  he  ftandeth,  take  heed  left  he  fall." 
This  inftance  alone  is  fufiicient  to  prevent  the  fuppofi- 
tion  that  our  own  virtue,  or  that  of  any  other  perfon, 
is  impregnz^ble  to  affault.  Let  the  good  man  watch 
and  pray,  fear  and  tremble.  Snares  and  dangers,  of 
which  he  is  not  aware,  may  befet  him.  Faith  may  be 
weak.  Love  may  grow  cold.  Courage  may  fail.  Luft 
may  entice  and  draw  afide.  Human  ftrength  is  weak- 
nefs.  What  character  is  there  that  has  no  vulnerable 
jpart  ? — that  is  excrhpt  from  paflions  and  infirmities  ? 
The  latent  wickednefs  of  the  heart  is  not  known  till 


THE    INSTABILITY    OF    LIFE.  293 

the  hour  of  temptation.  "  Be  not  high-minded,  but 
"  fear.  Who  can  underftand  his  errours  ?  Cleanfe 
"  thou  me  from  fecret  faults.  Keep  back  thy  feryant 
"  alfo  from  prefumptuous  fins.'*  What  circumfpec- 
tion  !  what  mighty  aids  of  grace  are  requifite  to  keep 
the  faint  from  falling!  'fTake  heed  to  ihyfelf,  that 
l^'thou  lofe  not  the  things  \yhich  thou  haft  wrought." 

When  the  confciences  of  iinners  are  aw;ikened,  they 
are  wont  to  ftifle  conviction,  with  the  vain  imagina- 
tion of  a  more  convenient  feafpn  to  repent  and  turn 
from  the  errour  of  their  way.  Do  they  know  what 
a  day  may  bring  forth  ?  They  may  not  live  till  to-mor- 
row. Or  fliould  they  be  among  the  living,  they 
may  be  caft  on  the  bed  of  iicknefs.  Sicknefs  is  not  lo 
convenient  a  feafon  as  health  to  do  the  v^^ork  on  w^hich 
they  were  fent  into  the  world.  It  calls  for  the  joy  of 
a  good  conicience,  and  the  hope  that  maketh  not 
afhamed.  What  aflurance  has  the  delaying  iinner 
that  he  fhall  enjoy  his  inward  powers  to-morrow,  or 
the  next  year  ?  what  affurance  that  divine  influence 
may  not  be  withdrawn  ?  "  The  Holy  Ghoft  faith, 
*'  To-day,  if  ye  will  hear  his  voice,  harden  not  your 
"  heart." 

In  the  laft  place,  pur  fi^bjecl  points  out  the  courfe 
of  wifdom  and  duty.  7^e  ought  to  fay  ^  If  the  Lord  ivill^ 
we  fhall  live^  and  do  this^  or  that. 

The  Sovereign  of  life  only  knows  how  long  we 
have  to  live.  The  number  of  oui"  days  is  with  him. 
In  his  hands  our  breath  is.  It  depends  entirely  upon 
him,  whether  we  fhall  live  another  year  or  da.y,  and 
do  this  or  that.  He  is  the  proprietor  of  our  time  and 
talents. 

From  thefe  obvious  truths  the  plain  inftruclion  is, 
that  all  futurity  is  to  be  referred  to  him.  In  his  natu- 
ral and  moral  kingdom  he  "  Vvorketh  all  things  after 
"the  counfel  of  his  own  will."  Whether  we  acqui- 
efce  in  his  will  or  not,  the  whole  difpofal  of  our  life, 
the  term  and  the  circumflanccs  of  it,  is  with  him.  By 


294  THE    INSTABILITV    OP    LIFE* 

acquiefcence  we  are  prepared  for  all  events  :  Without 
it  we  cannot  enjoy  life  in  any  circumftances,  however 
eligible :  Without  it  we  muft  be  wholly  unprovided 
againft  misfortunes,  diflreffes  and  danger  :  We  muft  be 
at  the  mercy  of  all  who  may  wilh  and  be  able  to  in- 
jure us.  And  in  what  condition  are  we  to  appear  be- 
fore our  Judge  ?  The  Lord  is  at  hand.  The  thoughts 
and  intents  of  our  hearts  are  open  to  him.  Let  us 
then,  according  to  the  apoftle's  inftruclion,  refer  the 
term  of  our  life,  and  all  our  purpofes  to  him,  without 
whofe  will  nothing  comes  to  pafs; 

To  fay.  If  the  Lord  willy  we  Jhall  live^  and  do  this  or 
thaty  expreffeth  a  becoming  fenfe*  of  the  infinite  pre- 
fence  and  providence  of  God,  and  our  own  depend- 
ence— a  juft  confidence  in  his  wifdom,  fK)wer,  good- 
nefs  and  faithfulnefs — a  conviction  of  the  traniitory 
nature  and  infufficiency  of  things  on  earth — an  holy 
fatisfaclion  that  we,  and  whatever  concerns  us,  are 
in  the  hands  of  God — a  willingnefs  to  live  the  time  he 
hath  appointed,  and  in  whatfoever  ftate  he  may  ap- 
point— a  fpirit  of  gratitude  for  his  various  gifts,  and 
of  refignation  under  any  frowns  of  his  providence.  \ 

Such  a  temper  is  the  oppofite  to  that  which  boafts 
of  years  to  come — of  great  fchemes  to  be  executed, 
and  great  things  to  be  enjoyed,  in  future  years.  It  is 
the  oppofite  alio  to  impatience  ;  moft  of  all  to  that  im- 
patience with  our  lot  which  impels  to  fuicide  ;  as  tho* 
wo  had  a  right,  by  our  own  prefumptuous  ad,  to  de- 
fert  our  poll:,  to  quit  life  without  a  call.  It  is  oppofi- 
tion  to  tlie  will  of  God,  whether  men  cut  fliort  their 
days  by  felf-ailault,  by  any  exceife,  or  by  repining.  He 
may  juftly  demand  of  fuch,  when  they  launch  into 
eternity.  How  cameil:  thou  here  before  thy  time  ? — 
the  work  given  thee  to  do  not  fmiftied  nor  begun  \ 
Life  is  the  time  which  God  hath  given  to  ferve  his 
will  in  our  generation,  and  to  finifli  his  work.  This 
work,  if  not  done  while  the  day  lafts,  cannot  be  done 
at  all :  Kor  no  man  can  work  when  the  nieht  comethu 


THE    INSTABILITY    OF    LIFE.  ^95 

Shall  we  purfue  our  fecular  bulinefs  with  ardour  ;  but 
in  regard  to  our  main  bufmefs  be  all  the  day  idle  ^ 
There  is  a  time  for  every  good  purpofe.  Every  thing 
is  beautiful  in  its  feafon.  The  wife  and  the  pious  refer 
it  to  the  God  of  their  lives,  whether  they  fhall  do  this 
or  that,  be  it  ever  fo  juft  in  itfelf. 

Take  all  prudent  care  of  life  and  health.  Provide 
for  your  own.  Guard  your  rights  by  all  reafonable 
means.  Do  good  to  all  as  you  liave  opportunity. 
Having,  according  to  your  means  and  ability,  laid  a 
foundation  for  fafety,  comfort  and  ufefulnefs  in  time 
to  come,  ihould  life  be  fpared,  helitate  not  to  leave  it 
with  God  to  do  what  fee?neth  him  good*  Whatever  pur- 
pofe you  form,  be  fure  that  it  be  no  other  than  accords 
with  his  will.  Prefume  not  to  refolve  on  lefs  or  more« 
When  he  giveth  time  and  opportunity  for  any  good 
purpofe,  defer  not  the  performance.  For  you  know 
not  what  will  be  on  tlie  morrow.  Another  opportu- 
nity may  not  offer  ;  at  leail  not  a  more  convenient  one 
than  the  prefent.  You  may  not  live.  Or  you  may 
have  no  heart  to  improve  a  future  feafon.  Or  you 
may  be  in  no  capacity  to  do  the  good  you  would. 
Your  own  flate,  or  the  ftate  of  your  deareft  connec- 
tions, or  of  others  whom  you  might  effentially  ferve, 
may  depend  upon  your  embracing  the  firfl  opportunity 
to  do  a  neceffary  and  good  work.  :  r 

"  The  willing  mind  is  accepted,  according  t-O'tliat 
^'  a  man  hath."  If,  however,  you  do  not  lack  oppor- 
tunity, and  yet  neglect  it,  God  may  deny  you  another 
fpace  to  get,  enjoy,  or  do  good.  Paft  opportunities 
never  return  :  Future  ones  may  not  be  indulged  you. 
Have  the  paft  been  mifimproved  ?  The  only  amends 
you  can  make  is  to  lay  hold  of  the  prefent — to  do  with 
all  your  jnight  wbatfoever  your  handfindeih  to  do,  *'  Ac- 
"  quaint  now  thyfelf  with  him,  and  be  at  peace:*. 
"  Hereby  good  Ihall  come  unto  thee."  '    " 

Though  we  may  not  boaft  of  time  to  come,  it  be- 
iiov^es  us  to  review  time  paft — paft  fmiles  and  frowns, 


296  THX    INSTABILITY    O^    LIFE. 

and  our  behaviour  under  them — paft  advantages  td 
be  bleflings  to  others  and  ourfelves,  to  lay  a  good 
foundation  againft  the  time  to  come  ;  and  the  ufe  we 
have  made  of  thefe  advantao;es.  What  have  we  done 
for  God,  for  our  generation,  and  for  our  own  fouls  ? 
What  have  we  left  undone,  which  we  ought  to  have 
done  ?  Have  we,  and  how  far,  minded  or  neglected 
our  own  bufinefs  ?  Hath  our  youth,  our  manhood,  or 
our  decline  been  regulated  by  our  Lord's  injunction, 
Gd?,  iJi'ork  to-day  in  my  vineyard  ?  Hath  paft  experience, 
of  the  world  taught  us  its  emptinefs  ?  the  vanity  of 
human  wifhes  ?  of  all  purfuits  which  do  not  centre 
and  terminate  in  God  ? 

Ye  who  have  chofen  him  for  your  portion,  who 
make  it  your  fupreme  care  to  know,  obey  and  fubmit 
to  his  will,  labour  after  a  more  entire  relignation,  and 
more  conftant  attention  to  his  footfteps.  It  is  the  fum 
of  piety  to  govern  ourfelves  by  his  direction — to  have 
no  feparate  wilL  The  trial  of  this  fpirit  is  when  our 
own  wiilies  are  denied,  and  our  hopes  difappointed. 
He  is  the  proper  Judge  what  is  fit  and  beft — by  what 
means  our  chief  good  will  be  fecured.  He  hath  kept 
the  times  and  feafons  in  his  own  power.  His  time  is  al- 
ways the  fitteft.  He  feeth  the  end  from  the  beginning. 
One  day  and  a  thoufand  years  are  alike  to  him.  We 
are  of  ycjlerday^  and  know  7tothi?2g.  Events,  which 
God  meaneth  for  the  good  of  his  fervants,  may,  in 
their  own  view,  be  againft  them.  Hard  as  fubmiflion 
may  be,  it  is  owing  to  human  imperfection  that  it  is 
fo.  The  end  of  the  Lord  in  trying  their  faith  and  pa- 
tience is  not  duly  conlldered.  Any  want  of  fubmif- 
fion,  any  impatience,  is  unreafonable  and  unthankful, 
harder  to  bear  than  the  outv/ard  evil.  Every  wifli  to 
choofe  for  ourfelves  is  rebellion  ;  a?  is  every  complaint. 
Lay  your  hand  upon  your  heart,  and  be  humbled  in 
the  fight  of  God  for  every  thing  or  this  kind.  "  Be 
"  watchful,  and  ftrergthen  the  things  which  are  ready 
'•'  to  day."     Remember  your  decleniions,  and  repent* 


THE    INSTABILITY   OF    LIFE.  297 

Pray  for  this  fpirit  more  and  more  :  "  Not  a$  we  will, 
*'  but  as  thou  wilt."  Keep  in  mind  the  Saviour's  ex- 
ample and  counfel ;  "  My  meat  is  to  do  the  will  of 
"  him  who  fent  me.  Yet  a  little  while  have  ye  the 
"  light  with  you :  Walk  while  ye  have  the  light." 
Thus  will  you  be  ready  to  fay,  when  the  hour  of  your 
departure  is  at  hand,  Come^  Lord  Jefus, 

Are  there  not  numbers  prefent  who  have  never  re- 
alized fo  obvious  a  truth  as  that  before  us,  Tour  life  is 
a  'vapour  ?  a  fcene  of  difappointment,  labour  and  for- 
row.  If  paft  days,  and  years,  and  the  hiftory  of  the 
world  have  fhewn  that  changes,  grief  and  perplexity 
are  infeparable  from  the  condition  of  man,  you  have 
no  reafon  to  fuppofe  that  there  will  be  an  alteration 
for  the  better,  until  the  period  fixed  in  prophecy,  the 
times  of  the  rejiitution  of  all  things.  With  all  that  earth 
can  give,  man  faith  not,  //  is  enough.  Shall  he  oppofe 
the  will  of  God,  whofe  favour  is  better  than  life  ? 
Shall  he  aflume  to  be  independent  ?  In  his  fulnefs,  fhall 
he  deny  the  Being  who  giveth  him  richly  all  things  to 
enjoy  ?  If  poor,  fhall  he  fret  againft  God,  and  envy 
others  their  poffeffions  ?  If  forrowful,  fhall  he  indulge 
to  that  forrow  which  worketh  death  ?  If  joyful,  fliall 
he  fay.  To-morrow  flo all  be  as  this  day^  and  much  more 
abufidant  ? 

Would  to  God  that  all  who  have  lived  forge tfr'  of 
him,  all  who  have  been  indifferent  to  the  work  he 
hath  given  them  to  do,  all  murmurers,  all  who  dif- 
quiet  themfelves  in  vain,  might  think  foberly.  He 
may  require  their  foul  this  night.  In  what  prepara- 
tion are  they  to  appear  before  him  ?  To  thofe  who  fay, 
To-day,  or  to-morrow,  or  the  next  year,  we  will  get 
gain,  or  promotion,  or  take  our  eafe,  or  acquire  fame, 
what  would  be  the  advantage  of  many  years  to  come  ? 
Continuing  in  their  prefent  temper,  they  will  but 
treafure  up  to  themfelves  wrath.  What  is  your  life  ? 
Befober^  and  watch  unto  prayer.  In  vain  will  you  alk. 
Who  will  fliew  us  any  good  ?  Rather  learn  to  fay,  The 


298  THE    INSTABILITY   OF    LIFE. 

will  of  the  Lord  be  done.  Until  this  fliall  be  your  heart's 
delire  and  prayer,  you  will  be  far  from  your  defired 
reft. 

By  the  removal  of  our  acquaintance,  neighbours 
and  kindred,  with  the  attendant  circumftances,  we  are 
conftantly  reminded  of  fuch  truths  as  the  follov/ing : 
The  progrefs  of  time — the  vanity  of  human  hopes — 
the  folly  and  danger  of  depending  on  future  years — 
the  high  importance  of  an  habitual  fenfe  of  our  own 
infuiEciency,  and  of  making  God  in  Chrift  our  hope — 
the  wifdom  of  governing  ourfelves  by  the  will  of  God 
in  all  relations  and  circumftances,  waiting  for  our  great 
change.  If  pain  and  ficknefs,  difappointment  and  for- 
row,  whether  our  own  or  of  others,  have  not  taught 
us  difengagement  from  the  world,  we  have  lived  to 
little  purpofe.  In  vain  are  we  ajfflided  in  the  diftrefs 
or  removal  of  thofe  who  are  moft  dear  to  us  on  earth, 
if  we  do  not  forrow  after  a  godly  fort— do  not  bring 
forth  fruit  meet  for  repentance.  The  way  of  peace  is 
to  have  no  will  of  our  own — -to  feek  firft  the  kingdom 
of  God — to  wait  on  him,  hope  in  his  word,  acquiefce 
and  rejoice  in  his  government,  whatever  may  befal 
us.  Have  any  prefent  lived  hitherto  to  the  lufts  of 
men  ?  May  the  time  paft  of  their  lives  fuffice  them  to 
have  thus  lived.  May  they  live  the  reft  of  their  time 
to  the  will  of  God.  The  time  is  Jhort,  The  Lord  is 
at  hand.  We  are  not  our  own.  Whether  therefore  we 
live  or  die^  it  highly  concerns  us  to  live  and  die  to  the 
Lord,  We  are  Jirangers  and  fojourners  on  earthy  as  all 
our  fathers  were,  Lord^  inake  us  to  know  how  frail  we 
are — to  remember  how  jhort  our  ti?ne  is.  Teach  us  all, 
old  and  young,  high  and  low,  rich  and  poor,  fo  to 
number  our  days  as  to  apply  our  hearts  unto  wifdom. 


SERMON  XX, 

PROCRASTINATION. 


Y 


LUKE,  xiv.   1 8. 
—  I  PRAY  THEE  HAVE  ME  EXCUSED- 


OU  find  thefe  words  in  the  parable  of  the  mar- 
riage feaft.  The  gofpel  difpenfation  is  illuftrated  by 
the  parable  of  a  certain  king,  who,  in  honour  of  his 
fon,  made  a  great  fupper,  invited  many  guefts,  and 
fpared  no  coft  for  their  entertainment.  I  fhall  not  tarry 
to  examine  the  circumftances  and  application  of  the 
parable.  TJie  manner  in  which  thofe,  who  were  in- 
vited, treated  the  invitation,  is  obfervable.  Upon  dif- 
ferent pretences,  one,  and  another,  and  a  third  deiired 
that  their  prefent  ;acGeptance  of  the  honourable  invita- 
tion might  be  difpenfed  with. 

The  gofpel  offers  are  full  of  grace  and  condefcenfion : 
They  are  made  with  divine  iincerity  to  all.  All  are  in- 
*  vited  to  partake  of  the  unfearchable  riches  of  Chrift. 
The  promifes  in  him  are  "  exceeding  great  and  pre- 
"  cious.  Eye  hath  not  feen,  nor  ear  heard,  nor  have 
*'  entered  into  the  heart  of  man  the  things  prepared 
"  for  thofe  who"  cordially  embrace  the  invitation  of 
the  gofpel. 

The  children  of  difobedience,  helplefs  and  perifliing, 
are  inclined  to  excufe  themfelves,  at  lead  for  the  pre- 
fent, from  accepting  this  grace.  Be  afionijhed^  0  ye 
heavens y  at  this  !  and  give  ear^  0  earth  ! 

Procrastination  being  the  fubjecl  which  lies  be- 
fore us,  we  will  confider,  firfl,  the  propenfity  in  man« 


300  PROCRASTINATION. 

kind  to  poftpone  the  greateft  of  all  concerns,  the  care 
of  their  fouls. 

Secondly,  The  true  charaHer  of  procraftination,  ap- 
parent in  the  excufes  for  it ;  and  the  great  inconfiften- 
cy  and  danger  of  this  character. 

First,  Of  the  propenfity  to  procraftinate  in  the  great- 
eft  of  all  concerns,  the  care  of  the  foul. 

Examples  in  abundance,  in  all  times,  under  every 
difpenfation  of  grace,  bear  witnefs  to  this  truth.  The 
indulgence  of  "^ifalfe  hope,  though  it  indicates  much 
the  fame  temper,  does  not  come  under  the  head  of 
procraftination.  ^mnexs  poftpone^  becaufe  they  pre- 
fume  upon  a  more  convenient  feafon.  They  cherifli  the 
hope  of  the  hypocrite^  becaufe  they  prefume  that  God 
is  altogether  fuch  an  one  as  themfelves.  The  inclination 
to  poftpone  religion,  or  to  lower  the  terms,  alike  ar- 
gues a  mean  thought  of  it.  Nor  is  it  eafy  to  fay  who 
links  it  moft — he  who  will  not  give  immediate  atten- 
tion to  it ;  or  he  who  accommodates  it  to  his  paffions, 
undertaking  to  reconcile  it  to  his  own  iniquity.  But 
we  are  now  concerned  with  the  former. 

Conlidering  the  worth  of  the  foul,  and  the  greatnefs 
of  the  falvation  offered  in  the  gofpel,  we  might  be 
ready  to  fuppofe  that  no  rational  creature  could  poft- 
pone religion.  A  multitude  of  inftances,  however, 
would  lead  us  to  imagine,  that,  far  from  being  the  one 
thing  needful^  religion  is  2^  f mall  thing  comparatively — 
that  there  is  no  good  reafon  for  the  various  injunc- 
tions, exhortations  and  admonitions  of  fcripture  on 
this  head.  "  Go,  work  to-day  in  my  vineyard.  To-day^ 
''  if  ye  will  hear  his  voice,  harden  not  your  hearts. 
"  Exhort  one  another  daily,  ivhile  it  is  called  to-day, 
"  iVow  is  the  accepted  time.  Acquaint  now  thyfelf 
"  with  him,  and  be  at  peace.  Yet  a  little  while  have 
"  ye  the  light  with  you,  walk  while  ye  have  the  light, 
"  left  darknefs  come  upon  you — the  night  when  no 
"  man  can  work.  Whatfoever  thy  hand  fmdeth  to 
"  do,  do  it  with  thy  might,''     The  coiidu6l  of  mankind 


PROCRASTINATION.  SOI 

rejecls  this  counfel  of  God.  When  they  hear  the  call 
of  the  gofpel,  they  are  ready  with  their  excufes,  occu- 
pied as  they  are  in  purfuit  of  gain,  or  pleafures,  or  other 
things. 

The  propenfity  to  procraftinate  being  obvious,  we 
proceed  to  examine  the  true  charader  which  it  implies. 

They  who  promife  that  they  will,  at  a  future  time, 
apply  their  hearts  to  religion,  and  take  pains  to  excufe 
their  prefent  delay,  acknowledge  that  it  juftly  claims 
their  fupreme  love,  and  is  to  be  preferred  to  every 
other  obje6l.  Admitting  this,  what  can  be  faid  for 
poflponing  it  ?  What  can  excufe  an  intelligent,  ac- 
countable creature  in  poftponing  the  approbation  of 
his  God  and  his  Redeemer  ?  in  ading  from  no  princi- 
ples worthy  of  the  dignity  of  man  ?  in  limiting  his 
views  and  purfuits,  for  the  prefent,  to  earth  and  time  ? 
What  one  reafon  is  there  to  fupport  the  opinion,  that 
there  may  be  a  better  feafon  than  the  prefent  to  attend 
to  the  fupreme  concern  of  man  ?  the  greateft,  moft  ex- 
cellent, honourable  and  delightful  work  ? 

You  reply,  that  it  is  peculiarly  inconvenient  in  the 
days  oi  youth.  And  you  alledge,  firft,  that  it  is  a  facri- 
lice  of  the  amufements  and  pleafur^s^  to  which  there  is 
then  a  ftrong  attachment. 

We  have  fhewn,  on  a  former  occafion,*  that  religion 
abridges  you  of  no  other  pleafures  than  fuch  as  would 
be  prejudicial  to  your  health,  reputation  and  worldly 
interefl — fuch  as  impair  the  real  enjoyment  of  life.  We 
have  fhewn  that  it  fupplies  pleafures  far  fuperior  to 
thofe  which  it  forbids — that,  if  you  will  be  the  friends 
of  it,  you  fhall  fpend  your  years  in  pleafure — that  the 
God,  whom  you  obey  and  ferve,  will  grant  the  defires 
of  your  heart — that  the  preference  of  other  pleafures, 
inftead  of  bringing  the  fatisfacUon  wiflied  for,  is  vanity 
and  vexation  of  fpirit.  To  poftpone  religion,  there- 
fore, is  not  the  courfe  to  obtain  and  enjoy  true  pleaf- 
ure :  It  is  a  courfe  which  has  a  fure  overbalance  of  for- 

*  See  Sermon  xii. 


302  PROCRASTINATION. 

row  and  pain.  This  excufe  for  procraftination  muft 
be  given  up.  This  objedion  to  th^  early  choice  of  re- 
ligion is  filenced. 

You  objed,  fecondly,  that  youthful  days  muft  be 
taken  up  in  making  provifion  for  an  ejlahlijhment  in  life. 

The  leaft  reflection  fhews  that  this  excufe  is  as 
groundlefs  as  the  other.  Religion  forbids  no  juft  bu- 
finefs  or  enterprize.  It  forbids  you  not  to  form  con- 
nections with  others,  in  the  bufinefs  of  this  life,  on  the 
bafis  of  reciprocal  advantage.  Formed  on  any  other 
bafis,  it  can  be  of  no  lafting  benefit.  Religion  does 
not  forbid  you  to  provide,  in  youth  and  health,  for  age 
and  flcknefs.  Forbidding  to  marry  is  not  the  dodrine 
of  Chrift,  but  of  devils.  And  he  who  provideth  not  for 
fhofe  of  his  own  houfe^  hath  denied  the  faith  ^  and  is  worfe 
than  an  infidel,  "  The  bleffing  of  the  Lord  maketh 
"  rich,  and  he  addeth  no  forrow  with  it."  If  fo,  you 
will  have  the  beft  eftablifhment  in  bufinefs  and  in  a 
family  ftate,  by  an  humble  acknowledgment  of  God 
and  dependence  upon  him.  Profperity,  on  any  other 
ground,  is  a  fnare,  and  has  the  worft  afpe^l  on  your 
chief  good.  The  divine  blefling  on  the  employments 
and  pofTeflions,  relations  and  comforts  of  life  is  cer- 
tainly to  be  deiired  :  You  muft  needs  be  unhappy 
without  it.  Do  not  therefore  imagine  that  a  good 
eftabliftiment  in  bufinefs,  or  in  the  neareft  human  ties, 
can  be  confulted  by  poftponing  religion. 

Would  you  offer  it  as  a  reafon  for  procraftination, 
that  your  circumftances  2X^  ftraitened  F  There  is  more 
occafion  for  the  principles  of  religion,  left  you  fhould 
have  recourfe  to  difhonourable,  unjuft  means  to  im- 
prove your  circumftances.  Would  you  improve  them 
by  fraud  and  unfaithfulnefs  ?  If  not,  how  are  they  to 
be  improved  by  the  poftponement  of  your  duty  to 
God  ?  This  teaches  you  to  abide  in  your  calling — to 
profecute  your  own  bufinefs  by  juft  and  laudable  ways 
and  means.  Truft  him  in  well-doing,  and  verily  you 
J]?all  be  fed.  The  handful  of  meal  Jhall  not  wafte^  nor 
the  cruife  of  oil  fail. 


PROCRASTINATION.  SOS 

Some  may  urge  the  prejfure  of  many  fecular  cares  as  an 
excufe  for  procraftination.  If  thefe  cares  are  multipli- 
ed, if  riches  increafe,  there  cannot  furely  be  lefs  reafon 
for  truft  in  God,  or  lefs  need  of  his  direAion  and  help. 
Would  you  be  overcharged  with  cares  of  this  life,  and 
abridge  yourfelves  of  its  comforts  ?  Would  you  be  in 
ftraits  amidft  a  fulnefs  ?  Would  you  withhold  from  the 
poor,  the  widow  and  fatherlefs  their  deiire  ?  If  not,  then 
confide  in  him  who  giveth  man  difcretion-who  giveth 
liberally,  and  requireth  that  you  be  ready  to  diftri- 
bute.  He  alloweth  you  not  to  engage  in  more  bufi- 
nefs  than  you  can  manage — to  profecute  none  beyond 
juft  bounds :  Either  muft  defeat  your  worldly  views, 
deftroy  the  enjoyment  of  life,  and  interfere  with  your 
obligations  to  your  neareft  connexions.  By  an  intenfe 
purfuit  of  the  profits  of  this  world,  men  trouble  their 
own  houfe,  and  deny  themfelves  the  refl:  and  refrefh- 
ments  which  nature  calls  for.  Religion  admits  and 
requires  a  reafonable,  prudent  care  for  this  life  :  Any 
other  muft,  on  the  whole,  be  injurious  to  our  worldly 
intereft.  And  will  you  undertake  to  juftify  or  excufe. 
unreafonable,  imprudent  care  ?  If  not,  then  plead  nei- 
ther the  narrownefs  of  your  outward  means,  on  the 
one  hand  ;  nor  the  variety  and  hurry  of  your  fecular 
affairs,  on  the  other,  as  an  apology  for  deferring  reli- 
gion. If  you  do  not  find  time  for  religion  in  youth, 
will  you  find  time  for  it  in  manhood,  when  the  cares 
of  the  world  ordinarily  increafe  ?  the  cares  of  a  grow- 
ing family,  for  inftance,  and  the  fervice  to  which  you 
may  be  called  for  your  people  ?  Many  are  the  fnares 
which  attend  the  entrance  on  life,  and  going  abroad 
in  the  world,  which  require  the  early,  commanding 
influence  of  virtuous  principles.  If  religion  claimed 
attention  only  as  men  may  find  leifure  from  other  pur- 
fuits,  then  the  plea  of  external  circumftances,  or  fu- 
pernumerary  cares,  might  be  admitted.  But  thofe 
who  promife  themfelves  a  future  and  more  acceptable 
opportunity  for  the  work  of  God,  do  not  proceed 


SQ-^  PROCRASTINATION. 

upon  fuch  a  fuppofition  as  that  juft  mentioned.  They 
admit  the  great  and  fuperior  importance  of  this 
work. 

One  more  reafon  for  procraftination,  efpecially  in 
youth,  is  this,  that  religion,  at  that  early  period,  will 
be  efleemed  affectation.  This  confideration  may  have 
much  influence  with  fome,  who  otherwife  might  not 
be  indifpofed  to  attend  to  religion.  Suppofe  it  fliould 
be  efteemed  affe^lation  to  be  fober-minded  in  youth  ; 
is  this  an  excufe  for  calling  off  fobriety,  in  principle 
and  practice,  until  manhood  or  old  age  ?  By  whom  is 
fobriety  in  the  young  thus  accounted  of  ?  By  thofe 
who  have  no  fear  of  God,  nor  refped:  to  earthly  fu- 
periors.  Is  the  ftandard  of  conduct  for  youth  to  be 
taken  from  the  opinion  of  fuch  ?  Will  they  not  call 
it  afFeclation,  Ihould  you  embrace  religion  at  any  fu- 
ture feafon  which  you  may  propofe  ?  Have  they  not 
much  the  fame  thought  of  religion  in  middle  life  and 
in  declining  years  ?  If  you  are  deterred  by  their  opin- 
ion now,  may  you  not  be  at  any  future  time  ?  What 
fort  of  excufe  is  this  for  procraftination  ?  Shameful  as 
it  is,  and  backward  as  they  may  be  to  avow  it,  we 
prefume  that  this  miferable  excufe  is  the  beft  which 
fome  have. 

The  chief  pleas  for  procraftination,  efpecially  in 
early  life,  have  been  conlidered.  To  what  do  they 
amount  ?  What  advantage  will  any  future  time  have 
above  the  prefent  in  the  cafes  which  have  been  ftated  ? 
Suppofe  the  relifli  to  youthful  pleafures  and  amufe- 
ments  ihould  be  leiTened,  an  addidlednefs  to  them  will 
have  leflened  the  impreffions  of  religion.  The  cares 
of  this  world,  and  deceitfulnefs  of  riches,  and  the  luft 
of  other  thinscs  will  have  a  limilar  effedt.  The  influ- 
cnce,  which  the  opinion  of  the  defpifers  of  religion 
has  had,  muft  have  a  powerful  tendency  to  fix  in  the 
mind  low  thoughts  of  it.  Very  rarely  has  the  negledt 
of  it  conduced  to  a  more  eligible  eftablilhment 
in  life,  than  the  early  choice  of  it.     Indeed  "  godlineft 


PROCRASTINATION.  305 

^^  is  profitable  to  all  things.  It  has  promife  of  the  life 
"  that  now  is,  and  of  that  to  come  :"  It  is  connected 
with  contentjnent :  And  this  is  happinefs  ;  it  is  great 
gain.  Why  then  fhould  godlinefs  be  poftponed  at  any 
period,  in  any  circumftances  ? 

There  is  a  time  to  every  piirpofe  under  heaven.  The 
wile  obferve  and  improve  good  opportunities  in  the 
concerns  of  this  life,  and  adapt  means  to  their  ends. 
They  do  not  poftpone  great  affairs  to  fmall — their  main 
bufmefs  to  fome  trifling  matter.  They  keep  in  view 
what  chiefly  concerns  them,  and  are  not  difcour^ged 
by  difliculties  and  obftacles.  They  overcome  by  pa- 
tience. The  children  of  light  have  much  greater  rea- 
fon  to  fix  upon  the  good  part  which  cannot  be  taken  from 
them — to  be  engaged  and  fixed  in  the  work  of  their 
falvation,  that  they  may,  if  pofTible,  obtain  the  end 
of  their  faith. 

"What  could  it  profit  a  man, .might  he  gain  the  whole 
world  at  the  expence  of  his  foul  ?  A  great  falvation  is 
purchafed :  It  is  ofifered  to  all.  If  there  is  weight  in 
the  concerns  of  an  immortal  foul — in  an  eternity  of 
happinefs  or  mifery — in  the  favour  or  anger  of  God, 
who  is  able  to  fave  and  to  defl:roy,  why  is  religion 
poftponed  a  fmgle  day  ?  While  the  importance  of  a 
llate  of  reconciliation  with  God  is  admitted,  fliall  the 
voice  of  reafon  and  confcience  be  ftiflled  by  a  delay  to 
acquaint  ourf elves  with  him  ?  What  future  wifdom 
can  make  amends  for  fuch  prefent  folly  ?  Is  it  certain, 
that  at  a  future  feafon  the  delaying  finner  will  have  a 
clearer  conviction,  than  at  prefent,  of  the  reafonablenefs 
and  neceility  of  religion  ?  or  that  he  fliall  continue  to 
enjoy  his  reafon  entire  ?  Yet  he  poftpones  the  friend- 
fliip  of  God,  which  is  more  than  that  of  all  the  world, 
is  content  with  himfeif,  while  abhorred  of  God,  and 
taken  captive  by  the  adverfary  of  fouls.  He  means 
not  indeed  to  proceed  tb  the  excefles  of  fome.  He 
means  not  to  defer  religion  for  any  length  of  time. 
He  is  not  in  the  grofler  clafs  of  finners,  and  refolves 

39 


Sb6  PROCRASTINATION. 

foon  to  defift  from  the  lin  which  eaiily  befets  him.  His 
conneclions,  his  affociates,  his  amufements,  the  ftrength 
of  his  appetites,  or  his  worldly  affairs,  or  neceffary  av- 
ocations, render  it  peculiarly  irkfome  and  inconven- 
ient, at  prefent,  to  engage  in  a  pious  courfe.  If  any 
are  afliamed  direclly  to  avow  fuch  objections  and  ex- 
cufes  as  thefe,  why  do  they  not  inwardly  blufh,  while 
their  own  hearts  and  the  great  Searcher  of  hearts  tefti« 
fy,  that  fuch  objedlions  and  excufes  bear  fway  ? 

Who  will  deny  that  the  morning  of  life  and  vigo- 
rous health  are  more  convenient  for  religion,  than  dif- 
trefs,  ficknefs  and  decay  ?  We  are  beft  able  to  judge  of 
the  nature  of  religion  and  our  own  ftate,  when  the 
mental  powers  are  vigorous.  Excruciatmg  pams,  lan- 
guifhing  ficknefs,  are  wont  to  impede  thofe  inward 
exercifes  V/hich  religion  requires.  Pain  and  difeafe 
come  fuddenly  upon  all  ages  and  orders.  None  can, 
with  reafon,  prefume  on  exemption  from  ficknefs  and 
diftrefs — on  the  continuance  of  firm  health.  Youth 
is  the  feafon  to  lay  a  foundation  for  comfort,  improve- 
ment, ufefulnefs  and  eminence  in  Hfe.  Why  is  it  not 
the  time  to  lay  a  foundation  for  an  happy  death  and 
eternity  ?  It  is  a  period  mofl  fufceptible  of  religious 
impreffions.  Impreflions  then  made,  whether  good 
or  bad,  are  commonly  durable.  The  chief  profped 
of  good  effed  to  public  religious  inflrud:ion  is  from 
the  rifing  generation.  Shall  their  period  then  be  ncg^ 
leded  ?  Shall  it  be  fpent  in  purfuits  of  vanity  ?  He, 
who  would  well  accomplifh  the  work  of  the  day, 
begins  in  the  morning.  If  the  morning  of  Hfe  is 
devoted  to  God,  your  path  will  fhine  more  and  more 
unto  the  perfed  day.  But  procraflination  naturally 
increafes  the  objections  and  averfion  to  religion. — 
Would  you  be  biify  here  and  there^  but  be  unmindful 
of  the  work  of  God  who  made  and  preferveth  you^ 
and  hath  done  great  things  for  you  ?  Would  you, 
though  called  into  the  vineyard  in  the  morning,  lofe 
this  precious  opportunity  ?  If  this  is  neglected,  is  there 


PROCRASTINATION.  307 

not  reafon  to  fear  that  you  may  be  all  the  day  idle  ? 
Would  you  put  ofF  the  bufinefs  of  the  day  to  the  laft 
hour  ?  Would  you  truft  to  a  iick  bed,  and  to  the  hour 
of  your  departure,  in  which  to  make  preparation  for 
the  eternal  world  ?  Would  you  make  work  for  bitter 
repentance  ?  Would  you  endanger  the  withdrawment 
of  all  divine  influence,  fo  that  you  fliall  have  no  fenfe 
of  iin  and  wrath  ?  no  defire  to  obtain  heaven,  and  no 
fear  of  hell  ?  The  longer  the  ftrivings  of  the  Spirit  are 
refifted,  the  nearer  is  the  approach  to  that  ftate,  when 
the  language  of  Go4  may  be.  They  are  joined  to  idols ^ 
let  them  alone. 

Te  are  bought  with  a  frice^  and  are  not  your  own. 
The  price  of  your  ranfom  from  fin  and  death  is  the 
fource  of  all  you  enjoy,  and  the  pledge  of  all  you 
hope  for.  It  is  your  higheft  duty  and  wifdom  to 
"  yield  yourfelves  unto  God  as  thofe  who  are  alive 
*'  from  the  dead."  Will  you  delay  to  prefent  to  him 
this  reafonable  fervice  ?  Will  you  thus  requite  the 
God  of  all  grace,  and  the  Redeemer  of  the  world  ? 
Will  a  condemned  rebel  defer  to  accept  the  clemency 
of  his  fovereign,  offering  him  a  pardon  for  t reafon  ? 
Muft  not  this  Ihew  how  little  he  thought  himfelf  obli- 
ged ?  The  traitor  to  an  human  government  does  not 
need  to  be  importuned,  time  after  time,  to  caft  him. 
felf  upon  mercy,  and  fave  himfelf  from  capital  pun- 
ifhment.  Shall  rebels  againft  heaven,  doomed  to  die^ 
be  intreated  in  vain,  by  an  offended  God,  to  accept 
redemption  through  the  blood  of  his  only  begotten 
Son  ?  What  infenfibility  to  infinite  obligation  is  it,  to 
defer  a  fingle  day  your  acceptance  of  the  gofpel  par- 
don ?  Gratitude  to  the  Author  of  our  redemption,  and 
to  the  Father  of  mercies,  dictates  an  inflant,  unreferv- 
ed  acceptance.  Love  to  your  own  fouls  dictates  this. 
To  hefitate  whether  you  will  now  accept  the  great  fal- 
vation,  purchafed  by  the  death  of  Emmanuel — to 
conclude  that  you  will  poflpone  it,  what  is  this  but 
-  to  love  darknefs  rather  than  light  ?   condemnation 


308  PROCRASTINATION. 

rather  than  juftification  ?  alienation  from  God  rather 
than  reconciliation  to  him  ?  conformity  to  the  god  of 
this  world,  the  enemy  of  truth  and  righteoufnefs, 
rather  than  a  reno\iation  in  holinefs  ?  eternal  fhame 
and  perdition,  rather  than  glory  and  immortality  r 
Thofe  who  procraftinate,  fay  indeed  in  their  hearts, 
The  day  of  falvation  will  be  prolonged,  and  therefore 
may  be  fafely  negle<5led  for  the  prefent.  But  they  are 
conftant  witneffes  of  human  frailty.  The  inftability 
of  life  was  diftinclly  ftated  the  laft  Lord's-day.  Why 
then  is  it  prefumed  that  they  fhall  yet  live,  and  have 
a  more  convenient  opportunity  ?  Moreover,  if  every 
delay  does  not  imply  an  heart  hardened  through  the 
deceitfulnefs  of  fin,  it  yet  conduces  to  bring  the  fm- 
ner  into  this  fad  ftate  :  And  the  longer  he  delays,  the 
greater  is  the  hazard  that  he  may  die  in  his  fins.  Did 
they  verily  believe  that  the  prefent  may  be  the  only 
accepted  time,  would  they  not  make  hafte  to  keep 
God's  commandments  ?  Would  they  not  fly  for  ref- 
uge, and  lay  hold  on  the  hope  fet  before  us  ? 

The  human  profpect  is,  that  the  doctrine  of  religion 
may  make  impreffions  on  younger  life,  rather  than  on 
thofe  who  have  been  long  accujhmed  to  do  evil,  the  re- 
formation of  whofe  vicious  habits  is  refembled  to  a 
natural  impoffibiiity.  Thofe  who  have  poftponed  re- 
ligion in  youth,  and  at  their  entrance  on  the  ftage  of 
action,  have  ufually  become  more  indifferent  and  in- 
fenfible  to  it  in  the  after  ftages  of  life.  They  have  be- 
come fearlefs  of  fin  and  its  confequences — unmindful 
of  their  promifes,  that,  at  fucji  a  period,  and  in  fuch 
a  fituation,  they  would  apply  themfelves  in  earneft  to 
the  care  of  their  fouls.  Far  from  fulfilling  their  pro- 
mifes, they  have  proceeded  to  treat  the  doctrine  and 
inftitutions  of  religion,  and  its  friends,  with  ccmtempt 
and  obloquy.  The  obvious  tendency  of  procraftina- 
tion  from  time  to  time,  is,  to  fill  the  mind  with  light 
thoughts  of  the  moft  momentous  concerns — to  har- 
den the  heart  againfl:  imprefilons  from  the  word  and 


PROCRASTINATION,  S09 

providence  of  God,  and  againft  the  ftrivings  of  his 
Spirit.  In  addition  to  the  natural  tendency  of  vicious 
habits,  there  is  reafon  to  fear  that  fuch  maybe  given  up 
to  judicial  hardnefs.  Becaiife  I  have  called^  and  ye  re- 
fufed — ye  fid  all  call^  hut  I  will  not  anjwer* 

If  affured  of  the  protradion  of  life,  you  could  not 
expeci:  a  better  opportunity  to  do  the  v^ork  for  which 
life  is  given.  On  what  grounds  do  you  think  that 
the  middle  ftage  of  life,  much  lefs  that  its  laft  ftage, 
is  beft  adapted  to  begin  this  work  ?  There  is  great  haz- 
ard in  deferring  it  to  either  ftage,  becaufe  of  the  ex- 
treme difficulty  of  reforming  early  bad  habits. 

Conlider  the  real  chara6ler  of  procraftination  in  the 
light  of  the  following  particular  remarks  :  Firft,  it 
contradidls  all  the  reafonahle  and  prudent  maxims, 
which  govern  men  in  the  concerns  of  this  life. 

Secondly,  It  is  a  deliberate  violation  of  confclence 
and  your  higheft  duty. 

Thirdly,  It  is  the  moft  vile  ingratitude  to  God,  The 
tendency  and  defign  of  his  forbearance  is  to  lead  you 
to  repentance.  He  condefcends  to  befeech  you,  by 
the  blood  of  the  everlafting  covenant,  to  turn  and 
live. 

Fourthly,  It  is  the  moft  bafe  return  to  the  Redeemer 
of  the  world,  who  gave  himfelf  a  ranfom  for  you,  and 
laments  over  all  delaying  finners,  as  over  thofe  of  Jeru- 
falem,  0  that  thou  hadft  known^  in  this  thy  day^  the  things 
of  thy  peace  !  He  ftands  at  the  door,  and  knocks  for  ad- 
miffion.  He  calleth.  Open  unto  me.  To  compel  him 
to  ftand  without,  not  to  open  unto  him  immediately^ 
whofe  friendiliip  to  enemies  infinitely  tranfcends  any 
human  example  of  love  to  a  friend,  is  the  moft  Ihame- 
ful  return. 

Fifthly,  T\\Q  folly  of  procraftination  is  notlcfs  than 
the  ingratitude.  It  is  to  poftpone  the  approbation  of 
God,  and  the  hope  of  eternal  life.  To  what  are  they 
poftponed  ?  To  unlawful  plcafures — to  treafurcs  which 
moth  and  ruft  corrupt,  or  which  may  take  wing  any 


3ia  PROCRASTINATION. 

moment — to  vain  ambition.  To  things  like  thefeyou 
would  poftpone  the  perfect  peace  and  bleffed  hope  of 
the  gofpel.  You  would  poftpone  the  bread  of  eter- 
nal life  to  that  which  perifheth — the  food  of  angels, 
to  hulks  ;  the  true  riches,  to  the  mammon  of  unrigh- 
teoufnefs ;  the  friendfhip  and  honour  of  the  King 
eternal  and  immortal,  to  the  favour  of  mortal,  un- 
knowing and  mutable  man  ;  the  teftimony  of  a  good 
confcience,  to  the  tranfient,  fuperficial  gratification 
of  a  vain  and  flefhly  mind.  If  it  be  not  folly  to  con- 
tinue in  hoftility  to  God  and  the  Lamb,  to  wrong 
your  own  fouls,  what  is  folly  ? 

Laftly,  The  danger  and  prefumption  of  procraftina- 
tion  are  iimilar  to  the  unreafonablenefs,  bafenefs  and 
folly  of  it.  You  run  an  amazing  hazard,  by  remain- 
ing in  a  ftate  of  eftrangement  from  God,  whatever 
your  refolutions  may  be,  that  you  will,  at  no  very  dif«. 
tant  time,  acquaint  yourfelves  with  him.  You  know 
not  whether  you  fhall  be  among  the  living  to-morrow ; 
or,  if  living,  whether  you  fliall  be  in  a  condition  to 
attend  to  your  fpiritual  concerns — or  whether  divine 
influence  may  not  be  withdrawn.  Is  it  not  danger- 
ous and  prefumptuous  to  neglect  the  means  and 
quench  the  influences  of  grace  to-day  ?  to  indulge  a 
prefent  indifpofition  and  difguft  to  religion  ?  If  you 
cannot  command  refolution  to  withftand  this  indifpo- 
fition and  difguft  to-day,  what  reafon  have  you  to  fup- 
pofe  you  fhall,  when  grown  ftronger  by  your  delay  ? 
There  are  periods  and  circumftances  in  life,  when 
God  peculiarly  calls  the  attention  of  his  reafonable 
offspring  to  their  immortal  interefts  :  And,  if  at  one 
period  more  than  another,  muft  we  not  fix  upon  the 
morning,  rather  than  the  afternoon  or  evening  of  life  ? 
Promifes  that  you  will  hereafter  attend  to  what  is  now 
your  higheft  duty  and  wifdom,  are  no  other  than 
treacherous  promifes.  Any  delay  is  dangerous,  what- 
ever  may  be  the  pretence.  You  grieve  the  holy  Spirit 
by  it — death  may  be  at  the  door.     After  death  there 


PROCRASTINATIOK*  311 

is  no  probationary  ftate.  Should  a  delaying  linner,  at 
feme  future  time  of  life,  be  turned  to  the  wifdom  of 
the  juft,  it  may  be  as  a  brand  plucked  out  of  the  burning. 
He  may  neither  have  himfelf,  nor  give  the  world, 
that  proof  of  his  converlion,  which  would  refult  from 
having  embraced  the  path  of  the  juft  in  early  life.  By 
procraftination  you  abridge  yourfelves  of  the  prefent 
pleafures,  privileges  and  hopes  of  religion  ;  and  put  at 
a  dreadful  hazard  your  eternal  ftate. 

If  fuch  is  the  chara<^er5  and  fuch  may  be  the  confe- 
quences,  of  procraftination,  it  is  utterly  inexcufeable 
at  any  period,  in  any  circumftances.  Moft  weighty 
are  the  reafons  for  inftant  attention  to  religion,  for  all 
diligence  in  7naking  our  calliiig  and  eledionfure. 

Some  flatter  themfelves  that  there  may  be  a  fpace  of 
repentance  aft£r  death.  An  apoftle  aflures  us,  that 
after  this  is  the  judgment—^th^Lt  the  judgment  will  pro- 
ceed according  to  the  deeds  done  in  the  body.  Indeed, 
.were  there  another  ftate  of  trial  than  this  life,  the  rea- 
fons againft  procraftination  would  ftill  be  forcible.  On 
this  fuppoiition,  it  would  be  unreafonable,  bafe  and  un- 
wife  to  poftpone  our  main  bufinefs — ^^to  neglecl  our 
higheft  duty — -to  forego  the  true  enjoyment  of  this 
life,  and  make  work  for  repentance  in  the  world  to 
come.  1  o  eftablifli  the  fentiment  of  a  ftate  of  proba- 
tion in  another  world,  it  muft  however  be  iliewn  that 
this  will  either  be  in  the  intermediate  ftate  ;  or  fubfe- 
quent  to  the  judgment  of  the  world.  If  in  the  i?2ter' 
mediate  ftate,  then  the  judgment  will  not  proceed  ac- 
cording to  the  deeds  done  in  the  body  ;  but  according 
to  the  character  formed  in  the  world  of  fpirits.  If 
fubfequent  to  the  day  of  judgment,  then  Chrift  the 
Judge  muft  ftt  on  his  throne  of  judgment  a  y?rc«<i 
time,  or  oftner.  He  muft  fit  in  judgment  after  he 
hath  delivered  up  his  mediatorial  kingdom.  Or  fal- 
vation  muft  be  then  offered,  without  regard  to  a  Re- 
dccjiier.     But,  be  affured,   he  that  fhall  then  be  jilthy 


Sl'2  PROCRASTINATION. 

muft  he  filthy  JlilL  The  zvicked  will  tb  en  he  fevered frorit 
the  juji — eternally  fevered. 

You  will  admit  it  to  be  at  leaft  poffihle^  that  thofe 
who  negled  the  prefent  accepted  time,  may  find  all 
interceffion  for  mercy  after  death  to  be  unavailing. 
The  general  current  and  natural  conftruclion  of  the 
fcriptures  lead  us  to  believe  that  this  will  be  the  cafe. 
Would  you  wrelf  the  natural  meaning  and  general 
current  of  the  fcriptures,  to  fupport  your  own  ideas  of 
rectitude  ?  No  perfon  of  refle(^f  ion  will  prefume  upon 
a  ftate  of  probation  hereafter,  if  it  be  barely  poffible 
that  the  opinion  may  be  a  miftake*  For  if  a  miftake, 
it  muft  be  fatal  to  truft  to  it.  And  if  no  miftake,  it  is 
yet  folly  and  impiety  to  defer  the  work  upon  which 
God  fent  us  into  this  world. 

If  the  obvious  dodrine  of  fcripture  on  the  fubjed  of 
future  retributions  accords  not  with  human  views  of 
rectitude,  muft  not  the  fame  be  faid  of  the  prefent  ad- 
miniftration  of  providence  ?  Can  we  not  leave  both 
}.t?>  prefent  2ind  future  fcenes  with  him  who  only  is  holy, 
wife,  juft  and  true  ?  It  is  enough  that  he  now  vouch- 
fafeth  us  a  day  of  falvation.  The  defpifers  of  his 
mercy  and  patience,  who  know  not  the  ti?ne  of  their  vif 
itation,  cannot  juftly  object  to  the  indignation  and 
wrath  he  hath  denounced  againft  fuch  as  live  and  die 
impenitent. 

Ye  who  continue  to  make  excufes,  reflect  how  long 
you  have  poftponed  the  vaft  concerns  of  the  foul — 
how  many  invitations  and  admonitions  you  have  al- 
ready difregarded^-the  violation  of  vows  made  in 
trouble,  and  of  the  obligations  arifing  from  your  early 
dedication  to  God  in  baptifm,  and  from  a  Chriftian 
education — the  ftifled  checks  of  confcience  and  influ- 
ences of  the  Spirit.  Have  you  now,  after  fo  long  de- 
lay, any  more  relifli  to  the  things  of  tl»e  kingdom 
than  heretofore  ?  The  prefent  time  does  not  appear 
more  convenient  to  you  than  the  paft.  Your  lan- 
guage is,  A  little  ?norefeep^  a  little  more  flumher.     The 


PROCRASTINATION^.  313 

kiftances  of  fuch  as  have  deferred  the  care  of  the  foul 
from  childhood  to  youth,  from  this  to  manhood,  and 
from  this  to  old  age,  are  fo  many  monuments  of  hu- 
man deception  and  prefumption — fo  many  warnings 
to  thofe  in  youth,  to  beware  of  following  the  example 
— As  are  alfo  the  inftances  of  fuch  as  have  put  off  this 
fupreme  concern  of  man  from  health  to  licknefs  and 
a  death  bed.  Behold,  now  is  the  accepted  time.  In 
the  day  of  grief,  in  time  of  ficknefs  or  danger,  it  is  an 
unfpeakable  confolation,  to  be  able  to  refled  upon  a 
feafonable,  faithful  improvement  of  our  talents  and 
opportunities,  upon  our  having  prefented  ourfelves  a 
willing  facrifice  to  the  God  who  made  us,  holdeth 
our  fouls  in  life,  continually  heapeth  his  bleffings  upon 
us  ;  and  hath  given  his  own  Son  for  our  redemption  ; 
upon  having  confecrated  our  forfeited,  ranfomed  lives 
to  the  Lord  who  bought  us.  It  will  be  an  unfpeaka- 
ble confolation,  in  the  decline  of  life,  if  you  can  ap- 
ply the  words,  Thou  art  my  hope^  0  Lord  God — ?ny  trujl 
from  my  youth. 

The  prefent  time  is  always  the  beft  for  any  good 
work.  There  may  not  be  another.  Many  die  in 
youth— die  fuddenly.  Their  removal  brings  this  in- 
ftruclion  to  furvivers  of  the  fame  period  of  Hfe,  Be 
ye  ready ^  alfo,  Boafi  not  of  to-morrow.  Admitting  you 
may  live  many  years,  it  will  be  your  wifdom  to 
give  God  the  dew  of  your  youth.  To  be  joint  heirs  with 
Chrift  to  an  inheritance  incorruptible  and  undefiled, 
is  infinitely  more  than  all  that  earth  or  time  can  givco 
"We  pray  you  in  Chrift's  ftead,  be  reconciled  to  God 
before  the  evil  days  come.  The  inftability  of  life,  the 
immortal  intereft  depending  upon  the  improvement  of 
life,  are  confiderations  which  irrefiftibly  enforce  an 
early  and  fixed  choice  of  the  good  part,  which  fhall 
never  be  taken  away  from  you.  Thefe  confiderations 
exhibit  the  character  of  procraftination  as  the  height 
of  folly  and  madnefs. 

40 


314  I^ROCRASTINATION. 


FelixV  when  Paul  "  reafoned  on  righteoufnefe,  tem- 
"  perance,  and  a  judgment  to  come,  trembled  ;  and 
"  anfwered,  Go  thy  way  for  this  time  :  When  I  have 
*'  a  convenient  feafon,  I  will  call  for  thee."  But 
though  he  fent  for  Paul  again,  from  worldly  views, 
he  wiihed  to  hear  no  more  concerning  the  faith  in  Chrift. 
Fatal  procraftination  !  Imminent  danger,  the  admoni- 
tions of  a  friend,  inftances  of  mortaUty,  may  alarm 
confcience  for  the  moment.  But  iinners  fay.  Have 
me  excufed  for  this  time.  Bulinefs,  amufement,  or  fe- 
cular  advantage  induce  them  to  believe,  that,  at  fuch 
an  age,  and  in  fuch  circumftances  of  life,  they  fliall  be 
under  better  advantage,  and  more  difpofed,  to  mind 
religion  than  at  prefent.  The  Lord  of  our  time  and 
talents  faith,  Go^  work  to-day  />2  my  vineyard,  Occu* 
fy  till  I  come.  But  through  the  inftigation  of  Satan, 
fmners  flatter  themfelves  that  another  feafon  will  be 
better  ;  and,  w^hile  other  concerns  occupy  their 
thoughts  and  time,  the  day  of  falvation  is  gone.  Go4 
forbid  that  any  of  our  youth  fhould  be  thus  deluded. 
May  all  of  them  be  awake  to  the  excellence  and  worth 
of  the  foul,  and  the  great  falvation  offered  in  the  gof-  - 
pel.  Tet  a  little  while  />  the  light  with  you  :  Walk  while 
ye  have  the  lights  left  darknefs  come  upon  you-r-While  ye 
have  the  lights  believe  in  the  light,  Wifdom  is  jnftified  of 
her  children.  They  attend  to  the  language  of  the 
Holy  Ghcft,  TO-DAY,  if  ye  will  hear  his  voice ^  Ijarde% 
not  your  hearts. 


SERMON  XXI. 

THE  REDEMPTION  OF  TIME, 


COLLOSSIANS  iv.  S- 

REDEEMING  THE  TIME. 


••<-<"<"<-<Q^©>">->->->" 

X  HE  rede?npion  of  time  Is  the  fubje<ft  propofed 
for  prefent  confideration.  Some  general  remarks  on 
time  and  its  progrefs  will  be  offered,  in  the  firft  place. 
Secondly,  Illuftrations  of  the  fubjedb,  and  reafons 
tvliich  enforce  the  redemption  of  time.  Thirdly, 
Various  ways  and  means  conducive  to  this  import- 
ant duty  will  be  pointed  out. 

First,  I  ihall  offer  a  iesf^ general  remarks  On  time  and 
its  progrefs. 

The  whole  fpace  from  the  birth  to  the  death  of  time, 
though  long,  if  compared  with  the  term  of  humail 
life,  is  as  nothing  upon  a  comparifon  with  eternity — • 
whether  we  fpeak  of  eternity  which  preceded,  or 
which  will  fucceed  time.  An  hand-breadth  is  not  to 
be  compared  with  the  circumference  of  the  folar  fyf- 
tem,  or  even  of  the  terraqueous  globe.  Yet  there 
would  be  more  propriety  in  fuch  comparifon,  than  in 
making  one  between  time  and  eternity.  In  the  former 
cafe  there  is  a  real  proportion,  however  inconfiderable 
and  imperceptible  ;  in  the  latter,  none.  The  magni- 
tude, diflances  and  revolutions  of  the  heavenly  bodies 
have  been  computed  :  But  to  fpeak  of  taking  the  di- 
menfions  of  immenfity  is  mofl  abfurd.  He  who  fill- 
eth  it,  who  inhabiteth  eternity,  is  defcribed  as  "  me- 
*'  ting  out  heaven  ^'^ith  the  fpan,  meafuring  the  ocean 


816  THE    REDEMPTION    OF    TIME. 

^'  in  the  hollow  of  his  hand,  comprehending  the  duft 
;;  *'  of  the  earth  in  a  meafure,  weighing  the  mountains 
"  in  fcales,  and  the  hills  ill  a  balance."  The  whole 
globe  of  the  earth  is  as  tbe  fmail  duji  of  the  balance  in 
his  account.  Now  the  years  of  eternity  can  no  more 
be  reckoned,  than  immenfity  can  be  meafured.  The 
fliorteft  and  the  longeft  meafure  is  the  fame  with  refer- 
ence to  immenfity  ;  fo  is  the  longeft  and  the  fliorteft 
fpace  of  time  with  reference  to  eternity.  In  the  view 
of  HIM,  who  is  "  from  everlafting  to  everlafting,  one 
"  day  is  as  a  thdiifand  years,  and  a  thoufand  years  as 
"  one  day.  He  feetli  things  which  are  not  as  though 
"  they  were."  He  is  not  older  now,  than  he  was 
when  he  created  the  heavens  and  earth :  Nor  will  he 
be  older,  when  they  fliall  perifli  and  wax  old  like  a  gar* 
ment,  than  he  was  when  he  fpake  them  into  exiftence. 
"  With  him  is  no  variablenefs,  neither  fhadow  of  turn- 
"  ing.  Thou  art  the  fame  yefterday,  to-day,  and  for 
*'  ever— the  King  eternal  and  immortal." 

How  fliort  is  our  time  compared  with  the  duration 
of  the  vifible  creation,  and  of  thofe  intelligences  who 
fang  together  when  our  world  was  formed  ?  "  We 
*'  are  of  yefterday.  We  are  ftrangers  and  fojourners 
"  on  earth,  as  all  our  fathers  were.  One  generation 
"  palTeth  away,  and  another  generation  cometh." 
How  many  generations  from  Adam  have  already  paiT* 
ed  away  ?  Where  are  thofe  fojourners  ?  Way-faring 
7nen^  they  turned  afide  to  tarry  for  a  nighty  and  have 
been  no  more  feen.  The  names  of  but  a  very  few  are 
preferved.  Strangers,  when  they  have  made  a  tran* 
iient  vilit  abroad,  return  home.  The  grave  is  the  long 
home  of  all  the  dead,  who,  beyond  all  calculation,  ex- 
ceed  the  number  of  the  living. 

We  propofed,  secondly,  fome  illiiji rations  on  the 
redemption  of  time,  and  to  offer  the  reafons  which 
enforce  the  duty. 

Short  as  time  is,  an  eternity  depends  on  the  im- 
provement of  it.     The  more  fleeting  and  uncertain 


The  redemption  of  time.  317 

it  is,  the  more  weighty  are  the  reafons  for  redeeming 
time,  if  the  great  Proprietor  will  render  eternal  retri- 
butions, according  as  we  either  negled  and  wafte  it, 
or  improve  it  with  all  diligence  and  fidelity  to  his  glo- 
ry. The  redeemer  of  time  lays  the  foundation  of 
eternal  life  ;  the  fpendtlirift  of  it  lays  the  foundation 
of  eternal  death.  Thus  it  is  in  the  power  of  thofe, 
to  whom  time  is  betrufted,  to  make  eternity  either 
happy  or  miferable. 

Refled  on  the  conducl  of  the  children  of  this  world, 
who  are  wife  in  their  generation  ;  it  will  give  you  an 
idea  of  what  is  meant  by  redeeming  time.  They  de- 
liberate on  the  means  beft  adapted  to  the  end  they  have 
in  view,  on  the  beft  manner  of  ufing  them,  and  the 
beft  opportunities.  Before  they  engage  in  any  buii- 
nefs  or  enterprize,  they  consider  whether  it  be  prac- 
ticable— whether  it  becomes  their  ftation,  and  will  an- 
fwer  their  views — whether  fuccefs  will  reward  the 
pains  and  expence.  In  the  choice  of  an  employment 
for  life,  and  with  refpe<5l  to  a  proper  conduct  in  it, 
ivifdom  is  profitable  to  direfl :  Without  it,  time,  labour 
and  coft  are  thrown  away.  The  hufbandman  and  ar- 
tificer, the  merchant  and  mariner,  the  ftatefman  and 
fiQ  philofopher  are  wife  in  their  refpeclive  purfuits — ob- 
serving times  and  feafons,  and  giving  all  diligence  to 
obtain  their  object.  Purfuits,  juft  and  laudable  in 
themfelves,  prove  unfuccefsful  through  the  carelefl- 
nefs,  indolence,  raflmefs,  impatience  or  ficklenefs  of 
thofe  employed  in  them — not  from  any  want  of  capa- 
city, or  the  fault  of  others,  or  inevitable  providence. 

While  fome  feafons  are  peculiarly  favourable  to  fecu- 
lar  purfuits,  there  are  feafons  altogether  unfavourable, 
and  which  indeed  cannot  be  improved.  If  opportu- 
nity is  neglected,  the  ill  effects,  many  times,  are  irre- 
trievable by  any  after  circumfpection  and  induftry. 

Early  habits  of  application  to  fome  ufeful  bufinefs  or 
ftudies — habits  of  prudence,  fobriety  and  felf-govern- 
ment ; — of  humanity,  order,  fubordination,  of  a  qui- 


^1^  THfe    REDEMPtlON    0^    TIME. 

et  and  peaceable  life,  are  of  great  moment.  They  are 
the  courfe  for  improving  time  and  talents  to  the  beft 
adv^antage.  The  beginning  of  life  is  the  proper  feafort 
to  form  every  laudable  habit.  Much  wifdom  is  re- 
quired to  difcharge  properly  the  truft  of  forming  ten* 
dcr  and  youthful  minds,  according  to  their  diverlity, 
to  think  and  act  properly* 

The  above  obfervations,  applied  to  fpiritual  concerns, 
illuftrate  the  fubjed  of  redeeming  the  time,  as  we  are 
probationers  for  eternal  retributions.  Walk  in  wifdom^ 
redeem'uig  the  time*  Thofe  act  wifely,  who  dbferve  the 
fitteft  feafons,  employ  the  fitteil  means,  and  fhew  the 
moft  laudable  induflry,  for  the  juft  ends  of  this  life. 
Similar  wifdom  for  the  higher  end  of  religion  is  recom- 
mended in  the  text. 

We  were  fent  into  the  w^orld  principally  with  a  view 
to  the  work  of  our  falvation.  To  this  work  we  may 
accommodate  the  Saviour's  words,  Tour  time  is  always 
ready-^ln  childhood  and  youth,  manhood  and  age — 
whatever  our  rank  in  life,  or  talents,  or  circumftan- 
ces' — whatever  our  ftate  of  health  or  ficknefs,  of  joy 
or  forrow,  God  calleth  us  to  his  work,  to  do  it  with 
all  our  might,  and  while  the  day  lafts — not  difcoura- 
ged  by  difficulties,  nor  difmayed  by  dangers — to  fore- 
go a  leffer  prefent  good  from  refpecl  to  a  greater  in 
reverfion — to  fubmit  to  prefent  toil,  pain  and  fuffer- 
ings,  that  we  may  efcape  greater  in  time  to  come.  A 
contemplation  of  the  enjoyments  andfufferings  of  the 
world,  as  they  really  are  in  themfelves  and  in  their 
confcquences,  would  cure  the  immoderate  love  of 
earthly  things.  A  contemplation  of  this  tranfitory^ 
uncertain  life,  as  affording  an  opportunity  to  provide 
for  a  bleffed  immortality,  might  furely  lead  to  a  good 
improvement  of  every  talent,  every  opportunity  and 
advantage  for  the  glory  of  God,  the  welfare  of  others, 
and  our  own  progrefs  in  the  divine  life.  This  is  the 
courfe  to  keep  ready  for  the  time  of  our  departure  out 
of  this  world.     The  delire  of  life  is  interwoven  in  our 


THE    REDEMPTION    Q'^J^miB.^,^     ^,.  ,         J^lg 

frame.  Religion  docs  not  root  out" tlii«5  3e1ire  ;  but 
regulates  it,  byinftrucling  us  in  the  redemption  of  time. 
■  There  are  feafons  in  religion  c^led  an  acceptable  time, 
a  time  when  God  may  be  found.  Such  is  the  feafon 
of  youth,  of  health,  of  a  fpeciai  effuiion  of  the  Spirit. 
The  redemption  of  tinie  comprifes  the  laying  hold  of 
each  of  thefe  for  the  purpofe  of  fulfilling  the  chief 
end  of  life.  Sicknefs  and  age  ha-v^e  obftrudions  which 
do  not  attend  on  early  life  and  firm  health.  Impaired 
powers  cannot  ferve  God  with  the  activity  and  zeal  of 
vigorous  and  growing  faculties.  The  voice  of  reli- 
gion is  this,  Give  me  thine  heart.  Thofe  who  betake 
to  it  firft  in  diftrefs,  appear  to  do  it  by  conftraint,  not 
willingly.  They  have  a  long  arrear  of  neglected  and 
abufed  time  to  redeem. 

Men  may  labour  for  this  life  more  than  is  meet,  and 
in  violation  of  their  duty.  They  cannot  labour  too 
earnellly  in  the  concerns  of  the  life  to  come.  They 
cannot  be  too  much  engaged  to  get  this  work  done 
well.  The  engagednefs  they  are  wont  to  fliew  in  va- 
rious worldly  purfuits  might  teach  all  diligence  in  mak- 
ing  their  calling  and  eledion  fure.  Fervent  in  fpirit  ferv- 
i?ig  the  Lord,  Feeble,  heartlefs  exertions  in  religion 
can  never  fucceed.  Strive  to  enter  in  at  the  Jlrait  gate, 
Exped  oppofition,  and  be  prepared  to  meet  it.  Salva- 
tion from  fin  is  the  one  thing  needful,  and  therefore 
the  one  thing  to  be  fought  after.  Until  it  is  fought 
firfi:  and  above  all,  how  can  you  think  that  you  redeem 
the  time  ?  To  redeem  it  is  to  imitate  the  apoftles,  who, 
when  many  went  back,  and  walked  no  more  with 
Chrifi:,  faid,  Lord^  to  whom  flmll  we  go  ?  thou  hajl  the 
words  of  eternal  life,  I'he  others  laboured  for  the  meat 
that  perifheth  ;  but  thcfc  for  the  meat  of  life  eternal 
— the  meat  which  Chriftgiveth.  "  This  is  the  w^ork 
*'  of  God,  that  ye  believe  in  Iiim  whom  God  hath 
"  fent" — that  you  hold  faft  the  profefiion  of  him, 
and  endure  to  the  end.  Temptations  and  oppofition 
prove  the  faith  and  patience  of  his  difciples,  their  la- 


S20  THE    REDEMPTION    OF    TIME. 

hour  of  love.  It  hence  appears  that  they  have  root* 
He  kept  one  end  in  view,  the  honour  of  his  Father, 
They,  being  armed  with  the  fame  fnhid^  keep  the  word  of 
his  patience  ;  and  are  kept  by  him  in  the  hour  of  tempta- 
tion. They  are  ftabhftied  and  ftrengthened,  fo  that 
they  cannot  be  moved  aw^ay  from  the  faith  of  the 
gofpel. 

Let  thofe  whofe  worldly  purfuits  are  ardent,  who 
have  a  warm  attachment  to  the  things  of  time  and 
fenfe,  whofe  fouls  cleave  to  the  duft,  be  afhamed  that 
their  love  to  Chrift  and  the  gofpel  is  fo  cold — that  their 
time  and  labour  are  fpent  for  that  which  fatisfieth  not 
— that  they  are  fo  unwilling  to  do  and  fuffer  for  him 
who  gave  his  life  aranfom  for  their  fouls — that  inftead 
of  redeeming  time,  they  are  wafting  the  day  of  life 
and  grace.  No  part  of  life  is  given  to  be  loft  in  floth, 
in  wafting  our  Lord's  goods.  An  account  muft  be 
given  of  every  ftage  of  it — of  our  temper  and  be- 
haviour in  every  relation  and  condition.  It  can  never 
be  too  early  to  fet  our  face  toward  heaven— >^to  be  wife 
to  falvation.  When  a  foundation  is  laid  in  childhood 
and  youth  for  improvement  in  knowledge,  holinefs 
and  peace  as  life  advanceth — when  the  path  of  the 
juft  is  chofen  in  the  morning  of  life,  and  fhineth  more 
and  more  unto  the  perfed  day,  this  is  the  beft  redemp- 
tion of  time. 

Were  death  the  termination  of  our  exiftence,  all 
men  muft  have  been  made  in  vain.  The  Epicurean 
principle  might  be  adopted.  Let  us  eat  and  drink  ;  for 
to-morrow  we  die.  But  if  death  will  decide  our  eter- 
nal ftate  for  blifs  or  woe,  there  are  the  weightieft  rea- 
fons  for  the  redemption  of  time.  "  All,  all  on  earth 
*^'  is  fhadow  ;  all  beyond  is  fubftance — Yet  man  here 
"  buries  all  his  thoughts — O  time !  than  gold  more 
"  precious — ftiall  time  be  loft,  and  worfe  than  loft,  in 
"  anxious,  fruitlefs  cares  about  this  life — when  im- 
"  mortality  is  brought  to  light,"  and  may  be  fecured  ? 
*•  Shall  the  foul  be  fv/allowed  up  in  projections"  foi: 


tHE    REDEMPTION    OF    TIMlf.  ^^1 

this  life,  which  is  as  a  vapour,  and  no  care  be  taken  to 
lay  a  good  foundation  for  an  endlefs  exiftence  ?  Good 
had  it  been  for  thofe  who  negled:  the  great  falvation,^ 
had  they  never  been  born.  The  world  and  time  will 
die  together :  But  they  who  redeem  time,fliall,  in  the 
end  of  all  things,  obtain  eternal  life. 

Can  we  be  fo  deceived,  as  to  think  our  time  in  this 
world  long  ?  We  know  not  what  a  day  may  bring 
forth.  Were  we  aflured  of  many  years,  they  would 
not  be  too  many,  in  which  to  gather  fruit  to  life  eter- 
nal. Years  to  come  cannot  be  more  favourable  for  this 
purpofe  than  the  prefent  time.  The  tirfie  which  has 
been  mHlmpi'oVed  cannot  be  recalled.  Refle6tions 
upon  it  call  for  double  diligence  in  our  main  bufinefsi 
God  forbid  that  more  time  Ihould  be  loft.  "  Choofe 
*'  ye  this  day  the  Lord  to  ferve  him.  Be  ye  not  un- 
*'  wife,  but  underftanding  what  the  will  of  the' 
"  Lord  is." 

It  was  propofed,  thirdly,  to  point  out  various 
loays  and  means  conducive  to  the  redemption  of  time. 

Negligence,  hafte  or  indifcretion  in  men's  fecular 
affairs  often  involves  them  and  their  connections  in  ir- 
retrievable affliction.  A  prudent  regulation  of  their 
various  employments  and  interefts,  on  the  contrary,  is 
conducive  to  their  comfort,  refpeCtability  and  fuccefs. 
Judicious,  fixed  rules  fave  time,  and  are  indeed  abfc- 
lutely  requifite  to  the  proper  employment  of  it.  Re- 
gularity and  harmony  are  the  beauty  of  the  natural 
world,  and  the  ornament  of  civil  fociety.  No  confide 
erate  man  will  fet  out  on  a  journey,  or  embark  on  a 
voyage,  of  any  length,  without  a  previous  arrange- 
ment of  his  affairs. 

Would  we  well  improve  our  time,  we  fhould  be 
perfuaded,  in  the  firft  place,  that  the  bulinefs  we  un- 
dertake is  proper  for  us.  The  author  of  our  time  and 
advantages  requireth  of  men  according  to  their  feveral 
ability.  They  may  not  Jiretch  themfelves  beyond  their 
line — may  not  invade  the  province  of  others,  or  un- 

41 


322  THE    REDEMPTION    OF    TIME* 

dertake  bufinefs  for  which  nature  and  providence  have 
not  furnifhed  them.  This  would  make  fchifm  in  fo- 
ciety :  It  muft  be  a  wafte  of  time,  a  neglect  of  the 
call'mg  "w herein  God  hath  called  them.  To  approve  our- 
felves  to  him,  in  all  our  w^ays  and  relations,  is  the  firft 
concern  of  every  man.  Let  every  man  then  7nind  his 
own  hufinefs^  and  purfue  it  with  induftry  and  honefty. 
Inftead  of  encroaching  on  the  time  and  employment 
of  others,  we  fliould,  by  our  example  and  otherwife, 
llimulate  and  affift  them  to  fulfil  the  duties  of  their 
place.  It  behoves  us  to  eye  the  footfteps  of  provi- 
dence, and  govern  ourfelves  accordingly.  We  may 
neither  go  before  it,  nor  decline  any  work  to  which  it 
appointeth  us :  By  its  appointment  different  orders, 
perfons  of  different  genius  and  advantages,  meet  to- 
gether. It  is  in  fociety  as  in  the  natural  body.  "  The 
^'  eye  cannot  fay  unto  the  hand,  I  have  no  need  of  thee  : 
"  nor  again,  the  head  to  the  feet,  I  have  no  need  of 
*'  you.  Thofe  members  which  feem  to  be  more  fee- 
"  ble  are  neceffary.  If  the  foot  fhall  fay,  Becaufe  I  am 
"  not  the  hand,  I  am  not  of  the  body  ;  is  it  therefore 
"  not  of  the  body  ?  If  the  ear  ftiall  fay,  Becaufe  I  am 
"  not  the  eye,  I  am  not  of  the  body ;  is  it  therefore 
"  not  of  the  body  ?  If  they  were  all  one  member, 
"  where  were  the  body.  But  now  are  they  many 
"  members,  yet  but  one  body.  Every  man  has  his 
"  proper  gift  of  God  ;  one,  in  this  fort  ;  another,  in 
"  that."  To  violate  the  order  of  nature  and  provi- 
dence is  to  rebel  againft  their  author,  who  requireth, 
as  we  have  varioufly  received  his  gifts,  that  we  ininif' 
ter  the  fame  one  to  another  as  goodjiewards.  Art  thou 
called  to  an  elevated  place  ?  refufe  it  not.  Art  thou 
configned  to  a  lower  room  ?  take  it  with  contentment, 
not  with  fhame.  To  afcend  higher  than  thou  art  called, 
is  an  abufe  of  thy  time  and  talents.  Another  would 
better  occupy  the  place  into  which  thou  wouldfl  thruft 
thyfelf.    The  difappointment  and  mortification  attend- 


THE    REDEMPTION    OF    TIME.  323 

ant  on  being  caft  down  from  it,  may  forever  prevent 
thy  filling  with  advantage  thy  proper  place. 

Further,  aflign  a  feafon  to  every  work,  would  you 
redeem  time.  "  To  every  thing  there  is  a  feafon,  and 
"  a  time  to  every  purpofe  under  heaven.''  Time  is 
loft,  when  too  many  things  are  undertaken  at  once ; 
for  nothing  is  finifhed.  The  way  to  accomplifh 
much  is  to  do  one  thing  at  a  time.  For  then  nothing 
remains  to  be  done  refpecling  that  thing  :  Some  other 
bufinefs  may  be  attended  ;  and  much  may  be  brought 
to  pafs.  It  is  in  the  things  of  religion  as  in  thofe  of 
this  life  ;  one  duty  fliould  not  interfere  with  or  thruft 
out  another.  The  laws  of  God  all  harmonize — laws 
refpecling  our  natural  or  civil  duties,  or  thofe  of  piety. 
There  are  the  fmall  and  the  great  duties.  Thefe 
ought  to  be  done  ;  and  the  other  ought  not  to  be  left  UU" 
done.  There  is  therefore  no  interference.  And  if  we 
have  learnt  to  redeem  time,  we  allign  time  and  place 
to  every  duty  of  life  and  godlinefs. 

Intimately  connected  with  obferving  a  feafon  for 
every  work,  let  it  be  noticed  that  order  conduces  to  the 
proper  filling  up  and  redemption  of  time.  He  who 
neglecls  arrangement  in  his  affairs  does  nothing  in  a 
proper  manner.  He  fees  neither  beginning  nor  end — 
the  aptitude  or  inaptitude  of  means.  He  that  neglects 
to  adjuft  his  accounts  for  any  length  of  time,  will  find 
it  difficult,  perhaps  impoffible,  to  fettle  them.  Inatten- 
tion to  order  obftrucls  and  embarrafies  every  bufinefs. 
The  duties  of  our  relations  and  ftations  in  life  call  for 
much  of  our  time  and  thoughts  ;  and  while  we  walk 
in  them  as  God  hath  called  us,  we  are  accepted  of  him, 
and  approved  of  men. 

Further,  due  conjideration^  preceding  and  accompa- 
nying every  purfuit,  contributes  greatly  to  the  redemp- 
tion of  time.  No  wife  man  undertakes  to  build,  un- 
til he  has  fir  ft  laid  the  plan  of  his  building,  and  calcu- 
lated the  expence.  No  prudent  government  will  e'r^- 
gage  in  war,  until  it  lias  compared  its  own  ftrength 


824  THE    REDEMPTION    OF    TIME. 

an4  refources  with  thofe  of  the  enemy.  Would  w« 
inearneftandto  effect  undertake  the  terms  of  the  got 
pel,  would  we  build  on  "Si  Jure  foundation^  and  fight  the 
good  fight  of  faith y  we  mutt,  in  like  manner,  deliberate 
on  this  fubjed: ;  otherwife  our  time  and  pains  will  be 
loft. 

Some  labour  earneftly  in  trivial  matters,  while  their 
main  bulinefs  fuffers.  They  fpend  their  talents  and 
ftrength  in  doing  little  or  nothing  with  great  pains* 
This  is  the  confwnption^  not  the  redemption,  of  time. 

Again,  obfervation  of  the  courfe  of  nature  and  pro- 
'vidence  brings  important  inftrudion  with  regard  to  the 
redemption  of  time.  Our  heavenly  Father  worketh  hi- 
therto. His  operation  in  his  natural  and  moral  king- 
dom is  unintermitting :  He  never  llumbereth.  Nu- 
merous examples  in  the  animal  creation  teach  man 
difcretion  and  induftry. 

You  may  let  no  time  be  lojl^  would  you  merit  the 
character  of  thofe  who  redeem  it.  Thofe  are  wife  and 
happy,  who  have  learnt  the  art  of  improving  every 
portion  of  time  to  fome  good  account — to  whom  eve?- 
ry  bufmefs  and  occurrence,  or  fociety,  or  folitude, 
prove  inftrud:ive  in  their  duty  to  God,  or  man,  or 
their  own  fouls— who  make  every  purfuit  in  life  fub- 
fervient  to  their  fupreme  intereft — who  are  every  day 
prejfing  forward  to  the  pri%e  of  their  high  callings  waiting 
mi  the  Lord^  and  renewing  their  Jirength,  They  have 
learnt  the  moft  valuable  ufe  of  the  fmiles  and  frowns 
of  providence,  and  improve  every  price  in  their  hands 
to  get  or  do  good,  to  "  lay  up  in  ftore  for  themfclves  a 
*'  good  foundation  againft  the  time  to  come." 

Hence  it  is  important  to  begin  life  under  an  impref- 
five  fenfe  of  tlie  high  value  of  time,  as.  a  precious  gift 
of  God.  In  liim  we  live,  and  move,  and  have  our  be- 
ing. He  requireth  ihc  firji  ripe  fruit.  "  In  the  morning 
''  fow  thy  feed,  and  at  evening  withhold  not  thy 
^'  hand."  If  the  worth  of  time  is  not  reaHzed  in  youth, 
there  is  much  reafon  tp  fear  that  it  may  not  be  in  the; 


THE    REDEMPTION    OF    TIME.  325 

ifter  ftages  of  life.  On  the  moft  favourable  fuppofition, 
would  you  have  thefe  ftages  filled  with  the  fins  and 
vanities  of  your  youth  ?  What  excufe  is  there  for  thus 
wafting  and  abufmg  your  early  period  ?  fo  acceptable 
a  period  ? 

Born  and  educated  under  gofpel  hght,  what  pretext 
can  there  be  for  putting  off"  till  the  eleventh  hour  the 
work  given  you  to  do  ?  It  is  impoflible  that  you  fliould 
repent  the  early  dedication  of  your  time  and  advan- 
tages to  the  Giver  of  Hfe  and  of  every  good  gift,  on 
whom  your  well-being,  in  time  and  through  eternity, 
entirely  depend.  But  a  negled  to  do  fo  can  be  expi^ 
ated  only  by  bitter  repentance,  if  indeed  a  fpace  for 
repentance  may  be  given  you. 

Moderation  in  all  worldly  purfuits  and  concerns — in 
labour  or  reft,  or  amufements,  or  attire,  or  modes  of 
living,  conduces  to  the  redemption  of  time  :  It  difpof- 
eth  alike  to  the  duties  of  our  general  and  particular 
calling.  Religion  neither  forbids  nor  impedes  a  juft 
attention  to  things  of  this  life.  Such  attention  is  com- 
manded by  religion.  But  certainly  we  fliould  be  v/ith- 
out  anxious  care.  We  fliould  not  be  overcharged  with 
things  of  this  life*  We  ih.o\x\d  feek  fjfi  the  kingdom  of  God. 
Other  things  fliould  not  thruft  out  or  interrupt 
the  exercifes  of  piety.  All  diligence  fliould  be  given 
to  make  our  calling  and  our  election  fure. 

It  conduces  to  the  redemption  of  time  to  poftpone 
fmall  matters  to  great.  When  there  is  an  interference, 
the  weightieft  muft  be  preferred  to  the  leaft,  and  muft 
always  have  the  greateft  ftrefs  laid  upon  them. 

As  a  further  mean  of  redeeming  time,  an  humble 
and  daily  addrcfs  to  the  hearer  of  prayer^  morning  and 
evening,  is  recommended.  We  need  his  guidance, 
help  and  protection  continually,  and  in  every  thing. 
On  him  it  entirely  depends  whether  this  or  that  un- 
dertaking fliallprofper  ;  or  wJiether  we  fliall  live,  and 
do  this  or  that.  He  guideth  thofe  who  feek  his  direc- 
tion, and  giveth  liberally  to  thofc  who  alk  of  him  fpir 


526"  THE    REDEMPTION    OF   TIME. 

ritual  wifdom.  In  all  thy  ways  therefore  acknowledge 
him.  Beginning  and  cloflng  each  day  with  God,  wait- 
ing on  him  thro'  the  bulinels  and  occurrences  of  the 
day,  committing  your  work  and  your  way  to  him,  you 
wiR  be  led  in  a  fate  and  plain  path— will  proceed  with 
cheerfulnefs,  zeal  and  fidelity  in  all  the  duties  of  life, 
and  fuftain  its  forrows  and  miferies  with  patience  and 
humble  truft.  "  Be  careful  for  nothing ;  iDut  in  every 
"  thing  by  prayer  and  fupplication  with  thanksgiving 
"  let  your  requefts  be  made  known  to  God."  Conlider 
this  as  your  privilege  no  lefs  than  duty.  This  habitual 
religion,  fett'mg  the  Lord  always  before  you,  living  as  in 
his  prefence,  will  conduce  to  regularity  in  all  your  con- 
cerns. Inclination  will  be  an  incentive  to  whatever 
he  fhall  require  of  you  in  your  relations  and  ftation  of 
life.  The  time  proper  for  devotion  does  not  retard^ 
but  facilitates  and  fets  forward,  the  juft  bufinefs  of  ev- 
ery man,  be  that  bufinefs  what  it  may. 

A  decided  choice  of  God  is  unalterably  requilite  to 
the  redemption  of  time.     Indecifion  and  duplicity  are 
the  great  ell  abufe  of  time,  and  an  ^ront  to  all  princi- 
ple.    The  laws  of  morality  are  eternal  and  immutable. 
The  relation  and  duty  of  the  creature  to  his  Creator 
are  immutable.      The  author  of  our  faith  and   his 
terms  are  the  fame  for  ever.     The  double-minded  and 
irrefolute,  halting  between  variant  opinions,  fixing  in 
none,  are  in  a  ftate  equally  unhappy  and  dangerous  to 
themfelves,  and  opprobrious  to  the  caufe  of  virtue. 
They  confume  time  in  deliberating  on  a  queftion  which 
fhould  be  immediately  decided— on  the  decifion  of 
which  confequences   of  the  highefi:  moment  depend. 
If  faith  and  fcepticlfm  are  equally  balanced,  the  former 
has  no  fupport  under  the  evils  of  life,  or  expectation 
of  death  ;  and  may  as  well  be  openly  renounced  as  hold 
the  mind  in  perpetual  fufpence.     What  is  there  in  the 
gofpel  which  makes  you  doubt  ?     Its  principles  have 
been  confirmed  by  the  fame  works  as  thofe  of  nature  : 
Its  hope  is  fure  and  fledfaft.     Shall  precious  days  and 


THE    REDEMPTION    OF    TIME.  527 

years  be  confumed  in  helitation  whether  to  choofe  and 
fix  in  this  matter — even  in  the  only  thing  which  can 
make  life  comfortable,  and  death  happy  ?  Be  deter- 
mined then  to  embrace  and  hold  faft  this  excellent  re- 
ligion, as  the  anchor  of  your  hope,, would  you  redeem 
time. 

As  a  further  mean  of  redeeming  tim.e,  do  to  others 
whatfoever  ye  would  that  they  Ihould  do  to  you.  By 
making  their  welfare  your  own,  you  will  fulfil  an  im- 
portant end  of  your  exiftence.  By  the  cultivation  of 
the  friendly  and  focial  affections,  you  will  increafe  your 
own  enjoyments,  fulfil  the  obligations  of  your  various 
relations  and  conneclions,  and  take  the  fureft  courfe  to 
meet  with  the  return  of  kind  affections  and  offices 
from  all  with  whom  you  have  intercourfe.  In  doing 
good,  you  will  imitate  the  Parent  of  the  univerfe,  and 
the  Redeemer  of  mankind.  Time  is  fpent  in  the  befl 
manner,  when  we  live  and  die  not  to  ourfelves,  but  to 
the  Lord — when  we  ferve  his  will  in  our  generation* 
What  is  this,  but  to  do  good  in  our  lives  ?  "  Look  not 
''  every  man  on  his  own  things  ;  but  every  man  alfo 
''  on  the  things  of  others." 

Let  this  mind  be  in  you  which  Avas  alfo  in  Christ 
Jesus.  Of  him  you  will  learn  the  greateft  condefcen- 
fion  and  meeknefs,  humility  and  charity.  He  was 
fwayed  by  the  pureft  view^s  of  glory  to  God  and  friend- 
fhip  to  men.  He  wxnt  about  doing  good.  Hence  he 
could  appeal,  "  Father,  I  have  finifhed  the  work  thou 
''  gaveft  me  to  do."  He  was  intent  on  doing  this  work 
while  it  was  day.  His  life  was  full  of  benevolence- 
Whatfoever  his  difciples  do  is  in  his  name — in  imita- 
tion of  his  pattern,  in  obedience  to  his  authority,  in- 
fluenced by  his  grace,  and  with  a  view  to  the  divine 
acceptance  and  glory  through  him. 

Finally,  a  frequent  review  of  life  would  lead  to  the 
redemption  of  time.  Recollection,  felf-examinatiou 
and  felf-communion  are  moft  effential  to  this  purpofe- 
The  condu<^  of  life  fhould  be  a  fubjecl  of  enquiry  eve- 


328  TH£    REDEMPTION   OF    TIM^. 

ry  day:  But  It  would  anfwer  a  very  valuable  end  {t< 
fet  apart  particular  feafons  for  a  more  full  enquiry  into 
the  tenour  of  our  lives,  our  aims  and  principles,  our 
prefent  views  and  exercifes — to  the  end  that  our  whole 
life,  whether  long  or  fhort,  may  be  fupremely  directed 
to  the  ufe  for  which  it  was  given. 

It  fhould  be  kept  in  mind,  that  the  redemption  of 
time  involves  an  habitual  and  an  ddnal  preparation  for 
eternity.  Are  we  bound  to  an  eternal  world  ?  will 
our  ftate  in  that  world  be  the  confequence  of  our  char- 
acter and  conduct  in  this  ?  May  any  day  or  hour  clofe 
our  mortal  life  ?  We  cannot  have  redeemed  time,  un- 
lefs  we  have  acquainted  ourfelves  with  God,  and  are 
at  peace — in  other  words,  are  prepared  for  our  change 
by  death,  and  the  judgment  which  will  fucceed.  This 
preparation  implies  that  the  fubjecl  of  it  is  paffed  from 
death  to  life — that  the  Spirit  of  hfe  in  Chrill  Jefus  is 
within  him — that  he  liveth  by  the  faith  of  the  Son  of 
God — that  the  time  paft  fuificeth  to  have  walked  ac- 
cording to  the  courfe  of  this  world — and  that  the  reft 
of  his  time  in  the  flefh  is  devoted  to  God.  Should 
death  overtake  him  at  any  time,  in  any  manner,  he 
will  then  enter  into  the  joy  of  his  Lord. 

This  general  or  habitual  preparation  differs,  however, 
from  what  we  unclerftand  by  a  prefent^  adudl  readinefs. 
Death  may  come  to  a  good  man  at  an  hour  of  which  he 
is  not  aware.  At  the  midnight  cry.  Behold^  the  bride- 
groom Cometh^  the  wife  virgins  were  found  Humbering, 
and  had  occafion  to  trim  their  lamps.  Having  done 
this,  they  were  n*3:ually  ready,  as  they  before  were  ha- 
bitually. The  exhortation  to  good  men  is.  Be  ye  alfo 
ready — always  ready.  Set  thy  houfc  in  order  for  death. 
Watch^  lefi  coming  fuddenly  he  find  youjleeping.  Both  our 
fecular  and  Ipirital  concerns  fhould  be  kept  in  order. 
Before  he  is  aware,  temptation  from  within  or  without 
may  allure  a  Chriftian.  He  has  need  to  gird  up  his  loins i 
to  befober^  and  watch  unto  prayer » 


tUE    RED^MPTIok    OF    TIME.  ^29 

To  keep  the  mind  direcElly  and  conftantly  fixed  on 
our  eternal  concerns  and  final  hour,  is  impoflible.  Were 
it  poilible,  it  would  unfit  us  for  the  duties  of  our  fta- 
tions  and  relations.  To  give  attention  to  thefe  is  our 
indifpenfible  duty.  Still  the  things  of  our  peace  fhould 
employ  our  thoughts,  when  we  lie  down  and  rife  up, 
go  forth  and  come  in.  Their  weight  and  influence 
Ihould  be  apparent  at  all  times,  in  all  places  and  circum- 
ftances.  In  fuch  a  ftate  of  mind,  all  his  concerns  being 
in  fuch  a  pofture,  under  fuch  regulation,  the  good 
man,  when  notified  of  approaching  death,  retires  with- 
in  himfelf,  difentangled  from  worldly  cares,  and  is  en- 
tirely devoted  to  the  contemplation  of  his  change  j  and 
the  invifible,  eternal  fcenes  opening  upon  him. 

The  pfalmift  prayed,  Re?nember  how  Jhort  my  time  is. 
If  our  time  is  Ihort,  and  our  work  great,  no  part  of  our 
time  fhould  hang  heavy  upon  us — we  fhould  be  bufy 
in  our  particular  and  general  calling  all  our  life  long, 
from  its  firft  dawn  to  its  evening  ray.  The  young 
have  the  Saviour's  example,  calling  on  them  to  he  about 
their  heavenly  Father's  bufinefs — to  attend  it  while  it  is 
day,  ever  mindful  that  the  night  of  death  cometh,  when 
no  man  can  work.  Put  the  cafe  that  they  may  be  lofers 
in  the  prefent  world  by  being  affiduous  in  the  concerns 
of  another  and  better ;  this  would,  notwithftanding, 
be  the  trueft  wifdom.  Things  feen  and  temporal  are 
unworthy  to  be  compared  with  things  unfeen  and 
eternal.  The  fufFerings  of  this  tranfitory  ftate  are  un- 
worthy to  be  compared  with  the  far  more  exceeding 
eternal  weight  of  glory.  The  hufbandman  ploweth 
all  diiy  to  fow,  and  waiteth  with  long  patience  for  the 
harveft  to  reward  his  toil.  The  fpiritual  harveft,  at 
the  end  of  the  world,  is  far  more  joyful  and  bright, 
than  that  of  the  hufbandman  returning  with  joy  from 
his  fields,  bringing  his  fheaves  with  full  grain.  "  Be 
"  ye  therefore  patient,  ftablilh  your  hearts :  For  the 
"  coming  of  the  Lord  draweth  nigh."  Be  intent  on 
the  concerns  of  your  high  calling.     "  Be  not  weary  in 

42 


3-30  THE    REDEMPTION    OF    TIME, 

"  well-doing :  For  in  due  feafon  ye  fhall  reap,  if  y^' 
*'  faint  not."  Your  fpiritual  and  immortal  hopes  are 
far  too  dear  to  be  poftponed  and  facrificed  to  the  things 
of  this  empty  and  palling  world.  Suffer  not  thefe 
things  to  detain  you  from  the  wifer  choice,  or  to  ob- 
ftru6l  and  entangle  you  in  working  out  your  own  fal- 
vation.  In  this  chief  concern  of  all  orders  and  ages  no 
pains  or  circumfpeclion  can  be  too  great. 

The  voice  of  God's  providence  conftantly  unites  with 
that  of  his  word,  calling  upon  us  to  give  the  more  ear- 
neft  heed  to  the  prefent  fubje6l.  Our  intimate  friends, 
our  deareft  connedlions,  languilh  and  die  to  quicken 
us  in  redeeming  time.  When  earthly  ties  are  broken, 
when  our  connedlions  in  this  world  are  leffenedjwhere, 
but  in  religion,  fhall  we  find  fuccour  ?  This  affures  us, 
that  the  dead  do  not  lleep  eternally — that  they  fhall 
rife  again — that  this  mortal  Ihall  put  on  immortality, 
when  earth  and  time  fhall  be  no  more.  Why  ihould  we 
be  llothful  ?  It  highly  concerns  us  to  "  fhew  the  fame 
*'  diligence  unto  the  full  alTurance  of  hope  unto  the 
*'  end,"  as  thofe  "  who  through  faith  and  patience  in- 
*'  herit  the  promifes,"  With  them  time  is  clofed. 
They  have  received  the  end  of  their  faith  ^  the  falvation  of 
their  fouls.  Why  fhould  we  not,  by  patience  in  well 
doing,  by  always  abounding  in  the  work  of  the  Lord, 
look  for  the  hleffed  hope  ?  Why  are  any  loth  to  meditate 
on  the  end  of  all  men  ?  why  backward  to  lay  to  heart 
inftances  of  mortality  from  day  to  day — examples  of 
the  frailty  of  man  at  his  beft  eftate  ?  why  flow  to  be- 
lieve that  the  time  is  at  hand  ?  why  unwilling  to  look 
into  eternity?  unwilling  to  examine  into  their  own 
preparation  to  exchange  worlds  ?  unwilling  to  cherifh, 
in  the  day  of  health  and  profperity,  the  juft  fentiments 
which  are  excited  by  the  day  of  adverfity,  ficknefs  and 
death  ? 

I  would  flir  up  myfelf  and  all  my  hearers  to  look 
forward  to  the  end  of  time.  My  own  time,  in  the 
courfe  of  nature,  muft  be  much  fliorter  than  that  of 


THE    REDEMPTION    OF    TIME.  SSI 

far  the  moft  who  hear  me.  My  daily  and  great  con« 
cern  is  to  poffefs  the  character  of  the  lleward,  whom 
the  Lord  when  he  cometh  fhall  find  watching.  May 
you,  my  brethren,  whether  young  or  old,  or  in  the 
midft  of  life,  duly  appreciate  time  in  this  your  day. 
You  are  haftening  to  the  coming  of  the  day  of  God. 
The  redemption  of  time  will  be  your  beft  preparation 
for  that  day.  Be  diligent  then  that  you  may  be  found 
of  him  in  peace.  May  God  give  you  all  grace  duly  to 
eftimate  and  improve  life  and  the  price  in  your  hands» 
4MEN. 


SERMON  XXII. 

REFLECTIONS  ON  DEATH. 


GENESIS  m.   19. 
-FQR  DUST  THOU  ART,  AND  UNTO  DUST  SHALT  THOU  RETURN. 

OD  formed  man  of  the  duft  of  the  ground, 
*'  and  breathed  into  his  noflrils  the  breath  of  life  ;  and 
*'  man  became  a  Uving  foul.  And  God  planted  a  gar- 
"  den  eaftward  in  Eden  ;  and  there  he  put  the  man 
"  whom  he  had  formed,  to  ^refs  it  and  to  keep  it.-- - 
*'  And  the  Lord  God  commanded  the  man  ;  faying, 
"  Of  every  tree  of  the  garden  thou  mayeft  freely  eat : 
"  But  of  the  tree  of  the  knowledge  of  good  and  evil, 
"  thou  ihalt  not  eat  of  it :  For  in  the  day  that  thou 
^'  eateft  thereof  thou  (halt  furely  die."  Man  violated 
the  prohibition,  which  was  the  only  teft  of  fidelity  to 
his  Creator,  the  only  condition  of  immortality.  For 
that  violation,  the  doom  was  palled  upon  him  ;  Du/i 
thou  art^  and  unto  diift  jhalt  thou  return.  The  above  re- 
cited paffage  is  a  lummary  hiftoryof  his  formation, 
his  iituation  and  employment  in  Eden,  the  condition 
on  which  he  held  life  from  the  Creator;  and  the 
threatened  penalty  to  tranfgreflion.  It  is  alfo  a  gene- 
ral comment  upon  the  text. 

The  fcriptures  uniformly  reprefent  death  as  man*s 
return  to  the  dujl^  out  of  which  he  was  taken.  Then  the 
duft  returns  to  the  earth  as  it  was.  Thou  takeft  away 
their  breathy  they  die^  and  return  to  their  duft.  Thou 
turneft  man  to  deftrud:ion^  andfayeft^  Return^  ye  children 
of  men. 


334  REFLECTIONS    ON    DEATH. 

We  propofe  from  the  words  fome  refleSlions  on  death 
— its  nature  and  extent — its  caufe — the  evils  conneded 
with  it — and  the  improvement  to  be  made  of  the  di- 
vine decree  dooming  man  to  return  to  dull:. 

Firft,  Of  the  nature  and  extent  of  this  doom.  Un- 
to diift  jhalt  thou  return. 

The  animal  part  only  of  our  frame  was  formed  of 
the  ground.  This  only  returns  to  dufl.  In  refped  to 
this  we  muft  "  fay  to  corruption,  Thou  art  my 
"  father  :  To  the  worm.  Thou  art  my  mother  and 
"  my  filler."  This  animal  part "  confumes  away  in  the 
"  grave.  The  worm  is  fpread  under  it,  and  the  worms 
"  cover*'  it.  "  That  which  befalleth  the  beafts  befall- 
"  eth  the  fons  of  men  ;"  as  die  thofe^  fo  die  thefe  : 
"  They  have  all  one  breath.  All  go  to  one  place.  All 
"  are  of  the  duft,  and  all  turn  to  duft  again."  By  dif- 
eafe,  decay,  or  any  accident,  their  breath  goeth  forth, 
and  they  return  to  the  earth. 

Thus  much  is  common  to  man  and  the  lower  ani- 
mals. But  in  another  view  there  is  an  effential  differ- 
ence. '^  The  fpirit  of  man  goeth  upward  ;  the  fpirit 
"  of  beafts  goeth  downward  to  the  earth,'*  periiheth 
with  the  body. 

With  refped  to  man,  the  fpirit  fhall  return  to  God 
who  gave  it,  the  moment  that  the  duft  fliall  return  ta 
the  earth  as  it  was.  To  this  "  fpirit  the  infpiration  of 
'-  the  Almighty  hath  given  underftanding."  In  refer- 
ence to  this  Ipirit  "  God  created  man  in  his  own  im- 
"  age,  and  gave  him  dominion  over  the  fifli,  and  fowls, 
^'^  and  cattle,  and  creeping  things,  and  over  all  the 
'^^  earth."  All  God's  works  are  marvellous  ;  but  efpe- 
cially  the  human  foul,  the  image  of  the  Deity,  capable 
of  the  contemplation,  fervice  and  enjoyment  of  him  : 
The  exercife  of  its  faculties,  far  from  having  a  neceffa- 
ry  dependence  on  the  animal  powers,  may,  for  aught 
that  appears,  be  moft  vigorous  when  the  body  isfenfe- 
lefs,  as  in  fleep  ;  or  when  the  fenfes  are  otherwife  fuf- 
pended,  as  in  a  trance  or  extacy  ;  like  that  of  Paul^, 


REFLECTIONS    ON    DEATH.  $55 

when  he  knew  not  whether  he  were  in  the  body  or  out, — 
And  if  in  thefe,  or  any  limilar  inftances,  the  powers  of 
the  foul  are  moft  aclive,  what  prefumption  is  there  that 
they  are  deftroyed,  or  even  fufpended,  when  the  body 
returns  to  its  original  duft  ?  What  prefumption  is 
there  that  fouls  departed  are  in  a  ftate  of  entire  torpor  I 
or  that  death  is  a  perpetual  fleep  ? 

The  ftate  at  and  after  death  is  indeed  unknown. 
We  are  ignorant  after  what  manner  feparate  fpirits 
perceive  and  act,  enjoy  or  fuffer,  admitting  the  reali- 
ty of  thefe  things.  None  come  from  the  other  world 
to  inform  us  on  thefe  points.  But  an  opinion  prevail-* 
ed  among  the  heathen,  that  there  is  fomething  within 
man  which  never  dies.  They  expe^ed  to  exift  here- 
after, in  mind  if  not  in  body.  The  confcience  with- 
in them  fuggefted  the  fentiment  of  future  account, 
future  rewards  and  punifhments.  They  faw  that 
d^ath  was  the  deftruclion  of  the  body  ;  but  did  not 
fuppofe  that  the  foul  perifhed  with  the  body.  They 
had  no  knowledge  of  a  refurreciion  5  ftill  they  believ- 
ed an  after  exiftence — at  leaft  the  more  intelligent  hea- 
then did  fo  ;  not  however  without  fome  doubts. 

The  immortality  of  the  foul  has  been  argued  from 
its  faculties  and  the  enjoyments  fuited  to  thefe  facul- 
ties ;  its  capacity  for  endlefs  improvement,  and  thirft 
for  immortahty ;  its  hopes  and  fears.  But  the  believ- 
ers of  revelation  have  not  occaiion  for  thefe  argu- 
ments. They  know  alTuredly,  that  though  the  body 
is  mortal,  the  foul  is  not.  This  "  vital  fpark  of  hea- 
''  venly  flame"  allies  man  to  the  angels  and  to  God. 

That  part  of  man's  frame,  which  fprang  from  the 
duft,  and  allies  him  to  the  animal  creation,  was  not 
originally  deftined  to  return  to  duft.  "  For  God  made 
"  not  death  ;  neither  hath  he  pleafure  in  the  deftruc- 
''  tion  of  the  living.  He  created  all  things  that  they 
"  might  have  their  being — and  there  was  no  poifon  of 
*'  deftruclion  in  them,  nor  the  kingdom  of  death  up- 
*'  on  earth.     For   God  created  man  to  be  imm.ortal, 


336  REFLECTIONS    ON    DEATH; 

"  and  made  him  to  be  an  image  of  his  own  eteriiity/^ 
The  penalty  threatened  to  difobedience  was  an  implied 
promife  that  man  ihould  not  die,  if  he  continued  up- 
right as  God  made  him.  The  tree  of  life,  in  the  midft 
of  the  earthly  paradife,  was  an  emblem  of  the  immor- 
tality  for  which  man  was  deiigned  by  his  Creator.  Af- 
ter his  fall,  this  tree  was  guarded  every  way  by  cheru^ 
hims  and  ajlamingfword^  left  he  Jhould  put  forth  his  hand^ 
and  take  of  the  tree  of  life^  and  eat^  and  live  forever. 

Death  hath  reigned  from  Adam  to  this  day  over  all 
mankind,  wdth  but  tw^o  exceptions  in  almoft  fix  thou- 
fand  years  :  And  it  w^ill  reign  over  all  his  future  defcen- 
dants,  except  thofe  who  Ihall  be  found  alive  at  the  fe- 
cond  coming  of  our  Lord.  Thefe  "  ihall  be  changed 
in  a  moment,  in  the  twinkling  of  an  eye,  at  the  laft 
trump."  This  change  will  be  limilar  to  that  which  the 
raifed  dead  will  experience — a  change  from  corruption 
to  incorruption,  from  mortal  to  immortahty-— from 
the  fallen  image  of  the  earthy,  to  the  glorious  image 
of  the  heavenly  Adam.  Not  only  all  ages  and  orders^ 
but  all  characters.,  return  to  duft.  No  relation  or  con^ 
formity  to,  or  intereft  in  him  who  hath  abolilhed 
death,  and  brought  incorruptibility  to  light,  exempts 
from  the  fentence,  "  Uhto  duft  Ihalt  thou  return. — 
'*■  There  is  no  difcharge  in  that  war."  The  wife  and 
righteous  die,  and  fee  corruption,  no  lefs  than  the 
fool  and  the  wicked.  Precious  as  the  death  of  the  for- 
mer is  in  the  fight  of  the  Lord.,  they  are  under  the  fen- 
tence of  death  as  well  as  the  latter.  Their  victory 
over  lin  and  the  grave  does  not  exempt  them  from 
the  power  of  the  laft  enemy.  Their  earthly  houfe 
fhall  be  diflblved,  in  one  way  or  another.  One  houfe 
is  appointed  for  all  the  livings 

Thus  extenfive  is  the  dominion  of  death.  We  need 
not  point  out  its  various  forms.  Let  us  attend  to  its 
caufe. 

Sin  firft  entered  into  the  world  :  Death  followed  as 
the  eftecft.     Had  not  the  former  entered,  the  latter 


REFLECTIONS    ON    DEATH.  SS7 

had  been  unknown,  "  Of  the  tree  of  the  know- 
"  ledge  of  good  and  evil  thou  Ihalt  not  eat.  For  in 
"  the  day  thou  eateft  thereof  thou  fhalt  furely  die. 
"  By  one  man,  fin  entered  into  the  world,  and  death 
"  by  iin" — even  by  his  firft  a6l  of  difobedience.  "  In 
*'  Adam  all  die."  Thofe,  who  have  not  finned  after  the 
limiHtude  of  his  tranfgreffion,  die- — thofe  who  have  no 
knowledge  of  good  and  evil,  as  well  as  others.  Death, 
in  every  inftance,  is  the  execution  of  the  fentence 
palTed  in  the  day  of  man's  fall — the  penalty  threaten- 
ed beforehand  in  cafe  of  tranfgreffion.  Whatever  the 
more  immediate  caufe  of  death  may  be  in  any  inftan- 
ces,  the  original  and  univerfal  caufe  is  that  we  have 
mentioned. 

Whether  there  was  or  was  not  a  deadly  quality  in 
the  fruit  of  the  prohibited  tree,  is  an  enquiry  of  little 
moment.  If  that  fruit  naturally  wrought  death  in  our 
progenitors,  w^hen  they  had  taken  of  it,  God  gave  it 
the  deadly  quality  If  otherwife,  he  connected  this 
confequence  with  their  difobedience  ;  fo  that  it  Was  as 
fure  as  if  it  had  naturally  followed.  The  fentence  of 
death  might  have  been  executed  immediately:  But, 
though  their  doom  was  denounced  that  fame  day, 
Adam  lived  till  the  birth  of  Lamicch,  the  eighth  gene- 
ration from  the  firft  pair,  and  the  father  of  Noah.  The 
longevity  of  the  antediluvians,  and  the  gradual  con- 
traction of  human  life  after  the  flood  till  the  time  of 
Mofes,  is  rather  to  be  refolved  into  the  pleafure  of  the 
Sovereign  of  life,  than  to  be  afcribed  to  any  natural 
caufe.  I  mention  the  time  of  Mofes  ;  for  the  term  of 
human  life  appears  not  to  have  been  reduced  fince  his 
day,  when  feventy  or  eighty  was  the  period  tet  to  it. 
If  the  contraction  of  life  had  been  owing  to  fome  na- 
tural caufe,  muft  not  that  caufe  have  continued  to  ope- 
rate alike  after  the  time  of  Mofes  as  before  ?  If,  in  the 
fpace  between  him  and  the  flood,  it  was  reduced  from 
almoft  a  thoufand  to  lefs  than  an  hundred  years — if  the 
reduction  had  ftill  continued  in  like  proportion  thro' 

43 


S38  REFLECTIONS    ON    DEATH. 

more  than  three  times  that  fpace,  what  mufl:  have  teen 
the  prefent  term  of  man's  life  ?  rather  muft  not  the 
whole  race  have  been  extincl  ?  We  need  not  therefore 
enquire  into  the  natural  caufe  of  the  abbreviation  of 
human  life.  There  is  ayi  appointed  time  to  man  upon  the 
earth.  The  giver  of  life  hath,  in  all  generations,  fet 
the  hounds  which  he  cannot  pafs.  The  few,  who  exceed 
three  fcore  and  ten  or  four  fcore,  find,  for  the  moft 
part,  that  this  late  period  is  labour  andforrow — languor 
of  mind  and  body — a  period  in  which  is  no  pleafure^ 
and  defire  fails — which  naturally  prefageth  that  the 
duft  is  returning  to  the  earth  as  it  was. 

When  our  firll  parents  had  rebelled,  they  were  ftrip- 
ped  of  a  radiant  glory,  the  fymbol  of  the  divine  pre- 
sence, which  furrounded  them  in  their  innocence. 
"  They  faw  that  they  were  naked."  An  horrour  of  great 
darknefs  fucceeded.  They  would  have  fled  from  God, 
their  exceeding  great  joy  before  they  had  finned  ;  but 
become  their  terror  through  their  fall.  They  an- 
ticipated their  doom.  They  faw  no  ray  of  light,  no 
gleam  of  hope.  "  They  heard  the  voice  of  the  Lord 
*'  God  walking  in  the  garden  in  the  cool  of  the  day; 
"  and  hid  themfelves  from  the  prefence  of  the  Lord 
"  God  among  the  trees  of  the  garden.'*  The  man 
was  ready  to  cafl;  the  blame  of  his  tranfgrefilon  upon 
God.  The  woman  call  the  blame  of  her  s  upon  the 
ferpent.  He  was  deceived  by  her,  and  fhe  by  the  tempt- 
er. Each  had  a  difi:in61:  doom.  The  ferpent  or  tempter, 
who,  through  his  fubtilty,  beguiled  Eve,  received  his 
firft.  "  Becaufe  thou  haft  done  this,  thou  art  curfed 
"  above  all  cattk,  and  duft  flialt  thou  eat  all  the  days 
*'  of  thy  life.  And  I  will  put  enmity  between  thee 
"  and  the  woman,  and  between  thy  feed  and  her  feed: 
"  It  fhall  bruife  thy  head,  and  thou  ftialt  bruife  his  heel.'* 
Next  the  woman  was  doomed  to  great  forrow  in  bear- 
ing children,  and  placed  under  the  rule  of  the  man. 
Then  he,  for  hearkening  unto  her,  who  firft  tranf- 
grefled,  had  the  ground  curfed  for  his  fake.     "  In  for- 


REFLECTIONS    ON    DEATH.  S3§ 

^  row  flialt  thou  eat  of  it  all  the  days  of  thy  life. 
"  Thorns  alfo  and  thiftles  ftiall  it  bring  forth  unto 
*'  thee.  In  the  fweat  of  thy  face  flialt  thou  eat  bread, 
"  till  thou  return  \anto  the  ground."  The  woman's 
peculiar  forrow,  the  man's  toil,  the  briers  and  thorns 
which  the  earth  plentifully  produces,  are  fo  many  mo- 
numents of  the  fall ;  but  efpecially  fo  is  death.  Duft 
thou  art,  and  unto  duft  flialt  thou  return. 

Other  evils  are  connected  with  this  fentence— as  a 
variety  of  bodily  pains  and  difeafes.  For  "  in  this  ta- 
''  bernacle  we  groan,  being  burdened.  Man  who  is 
"  born  of  a  woman,  is  of  few  days,  and  full  of  trou- 
"  ble."  The  mortal  body,  which  we  derive  from  the 
fall,  unavoidably  fubjedls  us  to  peculiar  conflicts  and 
temptations,  mental  darknefs  and  perturbation.  In 
this  body  of  death,  there  is  "  a  law  which  warreth 
"  againft  the  law  of  the  mind,  and  bringeth  into  cap- 
"  tivity  to  the  law  of  fin  which  is  ir  the  members.'* 
The  reign  of  fin  in  this  mortal  body  is  a  deplorable 
proof  of  our  native  depravity — that  we  are,  by  the 
condition  of  our  birth,  polluted.  Fallen  Adam  "  be- 
"  gat  a  fon  in  his  own  likenefs,  after  his  image.  Doft 
*'  thou  open  thine  eyes  upon  fuch  an  one,  and  bringeft 
"  me  into  judgment  with  thee?  Who  can  bring  a  clean 
"  thing  out  of  an  unclean  ?  Not  one.  Behold,  I  was 
"  fliapen  in  iniquity;  and  in  fin  did  my  mother  con- 
"  ceive  -me.  That  which  is  born  of  the  flefh  is  flefli.'^ 
The  neceflity  of  being  born  agai?!^  born  of  the  Spirit  in 
diftinclion  from  being  born  of  Xheflejh^  proves  our  de- 
pravity. "  The  old  man  is  corrupt  according  to  the 
"  deceitful  lufts,"  and  therefore  muft  be  put  off;  and 
the  new  vian  put  on^  ivhich  after  God  (after  the  image 
in  which  he  firft  made  man)  is  created  in  righteoufnefs 
and  true  hoUnefs.  This  new  man  is  "  his  workmanfliip^ 
"  created  in  Chrift  Jefus  to  good  works.  The  old  man 
"  is  crucified  with  him,  and  the  body  of  fin  deftroyed.'* 
The  new  birth,  the  creation  of  a  new  man  and  deftruc- 
tion  of  the  old,  a  renovation  of  the  mind,  all  fuppofe 


340  REFLECTIONS    ON    DEATH. 

the  lofs  of  the  image  of  God  originally  llamped  on 
man's  foul ;  the  withdrawment  of  his  gracious  pre^- 
fence  ;  a  ftate  of  moral  death.  The  gofpel  uniformly 
addreifeth  mankind  as  by  nature  difeafed,  enflaved, 
blind  and  naked,  without  ftrength,  dead  in  trefpaifes, 
loft,  perifhing.  It  provides  a  remedy  for  the  difeafes 
of  their  hearts,  freedom  from  their  bondage,  fight  for 
the  blind,  robes  for  the  naked,  power  for  the  weak, 
life  for  the  dead  in  fin,  falvation  for  the  loft  and  pe- 
rifhing. 

The  depravity  derived  from  Adam  extends  to  all 
the  bodily  members,  appetites  and  paffions  ;  and  to  all 
the  powers  of  the  foul,  the  underftanding,  will  and  af- 
fections. Thofe  who  are  born  of  God,  yet  experience 
that  "  fin  dwelleth  in  them.  The  fpirit  lufteth  againft 
"  the  flefh,  and  the  flefti  againft  the  fpirit.  Thofe  whq 
*'  have  received  the  firft  fruits  of  the  Spirit  groan 
"  within  themfelves,  waiting  for  deliverance  from  the 
"  bondage  of  corruption."  Yea,  "  the  whole  creation 
"  groaneth." 

When  we  fpeak  of  the  imputation  of  Adam's  firft 
fin,  we  mean  not  that  his  perfdnal  act  was  the  act  of  all 
his  pofterity,  or  that  they  are  all  to  be  viewed  in  him 
in  fuch  fort  as  to  be  one  per/on  with  him.  For  if  fo, 
it  could  be  faid  of  none  of  his  defcendants,  that  they 
"  have  not  finned  after  the  fimilitude  of  his  tranfgref- 
*'  fion."  If  they  are  not  one  perfon  in  him,  then  they 
have  each  one  a  diftinct  perfonality.  Perfonal  qualities, 
from  their  nature,  carmot  be  transferred ;  but  are  ap- 
propriate  to  the  individual.  Adam's  perfonal  guilt 
therefore  was  his  own  ;  it  could  not  be  the  perfonal 
guilt  of  all,  or  any  one,  of  his  pofterity,  any  more  than 
the  perfonal  righteoufnefs  of  the  fecond  Adam  can  be 
transferred  to  believers.  But  by  a  divine  conftitution, 
all  the  progeny  of  Adam  are  fo  involved  in  his  fall  as 
to  come  into  exiftence  under  condemnation.  His  firft 
offence  is  vifited  upon  them,  as  belonging  to  the  family 
of  which  he  was  the  head.     Tiiey  are  born  under  the 


REFLECTIONS    ON    DEATH.  S^l 

law  of  fin  and  death — a  natural  darknefs  of  under- 
flanding,  and  alienation  from  the  life  of  God — with 
native  propenfities  to  wander  from  the  paths  of  truth 
and  righteoufnefs  as  foon  as  capable  of  moral  action. 
Hence  there  is  none  righteous,  no  not  one.  Such  pro- 
penfities, fuch  feeds  of  fin,  apparent  in  all  generations 
from  the  fall,  without  a  fingle  exception,  prove  a  com- 
mon, univerfal  depravity.  "  By  one  man's  difobedi- 
*'  ence  many  were  made  finners — judgment  came  up- 
*'  on  all  men  to  condemnation.  Even  fo  by  the  obe- 
*'  dience  of  one  fliall  many  be  made  righteous."  Be- 
lievers in  Jefus  are  ?nade  the  righteoufnefs  of  God  in  him — 
abfolved  from  the  condemnation  by  Adam. 

Thus  we  underftand  the  imputation  or  reckoning 
both  of  fin  and  righteoufnefs.     Though  merit  and  de- 
merit are  perfonal  things,  this  hinders  not  but  they 
may  have  great  extent  and  effedt  on  the  fi:ate  of  others. 
The  haters  of  God  tranfmit  to  the  third  and  fourth 
generation  the  fruits  of  their  hatred.     The  lovers  of 
him  tranfmit  yet  further  the  bleffed  fruits  of  their 
piety.     And  if  the  character  of  immediate  parents  is 
thus  vifited  with  judgments  or  mercies  on  their  chil- 
dren, why  might  not  the  fall  of  the  parents  of  the  hu- 
man race  be  vifited  upon  their  defcendants  as  above 
ftated  ?  Before  their  doom  was  denounced,  it  was  pro- 
mifed  that  the  woman's  feed  fliould  bruife  the  ferpent's 
head — the  feed  who  came  to  defi:roy  the  works  of  the 
devil,  who  had  the  power  of  death — the  feed  who 
aboliflied  death,  and  who  imparteth  the  Spirit  of  life, 
which  maketh  free  from  fin  and  death — the  feed  under 
whofe  reign  every  curfe  ftiall  ceafe.  This  Deliverer  was 
promifed  in  the  day  man  fell,  and  before  the  doom  was 
pronounced,  Duft  thou  art,  and  unto  dufi:  thou  fhalt 
return.  The  continuance  of  his  life  after  he  had  tranf- 
greffed,  and  the  exifl:ence  of  his  pofi:erity,  may  then 
be  referred  to  the  fecond  Adam.     Under   thefe  cir- 
f:umfl:ances  the  original  fentence  of  death  was  pafied. 
.Mercy  was  intermixed  with  judgment.     Our  condem- 


342  REFLECTIONS    ON    DEATH. 

nation  by  the  firft  man,  who  was  of  the  earth,  earthy^ 
is  accompanied  with  the  hope  of  juftilication  by  the 
fecond  man,  the  Lord  from  heaven — the  hope  that 
this  vile  body  fliall  be  changed,  and  fafhioned  like  un- 
to his  glorious  body. 

That  Adam's  lapfe  greatly  affeds  the  whole  human 
race,  in  body  and  foul,  in  ftate  and  character,  hath  ever 
been  and  muft  be  canfefTed.  How  far  the  effeds  ex- 
tend is  impolTible  for  us  to  fay.  The  fcriptures  evi- 
dently favour  the  opinion,  that  we  ftiall  exift  hereafter, 
not  in  our  relative  capacity,  but  in  our  ferfonal  charac- 
ter. None,  therefore,  will  come  into  condemnation 
hereafter  for  the  fm  which  brought  death  into  the 
world,  further  than  they  perfonally  confent  to  that  fm. 
All  who  refufe  the  Saviour,  will  be  condemned  at  the 
great  day,  not  becaufe  they  fell  in  Adam  ;  but  "  be- 
"  caufe  they  believe  not  in  the  name  of  the  only  be- 
"  gotten  Son  of  God." 

How  beings  made  upright  could  fall  is  a  queftion 
very  difficult  to  folve.  Such  have  fallen,  both  on  earth 
and  in  heaven.  It  would  be  prefumptuous  to  fay,  that 
God  is  the  caufe  of  fm — -that  its  exiftence  was  owing 
to  his  immediate  interpofition  and  efficiency.  He  cannot 
he  tempted  with  evil^  and  tempteth  no  being.  The  crea- 
ture who  commltteth  fin  is  the  only  author  and  caufe  of 
it.  All  that  we  know  in  regard  to  the  introduction 
of  fin  into  our  world  is,  That  the  ferpent,  called  the 
devil  and  Satan,  and  probably  the  inftigator  and  head 
of  the  revolt  in  heaven,  tempted  our  firft  parents  to 
rebel.  God  had  exprefsly  charged  them,  "Of  the  tree 
"  of  the  knowledge  of  good  and  evil  ye  fliall  not  eat ;" 
and  annexed  to  the  prohibition  this  penalty,  "  In  the 
"  day  thou  eateft  thereof  thou  flialt  furely  die."  The 
tempter  faid,  "  Ye  fliall  not  furely  die  :  For  in  the  day 
"  ye  eat  thereof,  God  doth  know,  your  eyes  fliall  be 
"  opened,  and  ye  fliall  be  as  gods,  knowing  good  and 
"  evil."  Through  this  fubtilty  he  beguiled  Eve.  She 
"  faw  that  the  tree  was  Q:ood  for  food,  and  that  it  was 


Reflections  on  death.  S43 

^  pleafant  to  the  eyes,  and  a  tree  to  be  defired  to  make 
"  one  wife  ;  and  flie  took  of  the  fruit  thereof,  and  did 
"  eat ;  and  gave  alfo  unto  her  hufband  with  her,  and 
"  he  did  eat."  Thus  they  prefumed  that  God  was  a 
liar,  and  that  the  tempter  was  the  oracle  of  truth. 

Thus  fin  entered  into  our  world ;  and  the  confe- 
quence  was  the  denunciation.  Unto  dull  Ihalt  thou 
return.  Here  is  the  fource  of  death,  and  of  all  our 
woe.  We  know  no  more  of  the  origin  of  evil.  We 
here  fee  that  moral  evil  is  the  caufe  of  natural.  Man 
was  made  upright  :  He  might  have  continued  fo.  He 
might  have  believed  God,  and  refifted  the  devil ;  but 
he  did  not.  He  finned  through  unbelief.  He  believ- 
ed a  lie  in  the  mouth  of  the  tempter.  God  did  not 
forcibly  interpofe  to  prevent  his  fall ;  but  "  left  him 
"  to  the  freedom  of  his  own  will."  His  duty,  the 
condition  of  life,  could  not  have  been  more  plainly 
declared  than  it  was.  A  fingle  inflance  of  forbearance, 
in  the  plainefl  cafe,  would  have  enfured  him  immor- 
tality :  But,  through  the  envy  and  artifice  of  the  devil, 
"  lufl  conceived,  and  brought  forth  fm  ;  and  fin,  when 
"  finifhed,  brought  forth  death."  Every  tree  in  the 
garden  of  God,  with  a  fingle  exception,  was  freely 
tendered  to  our  progenitors  ;  but  Satan  and  lufl  join- 
ed to  entice,  and  they  could  not  fubmit  to  one  reflric- 
tion.  Ever  fince  their  fatal  fall,  their  progeny  have 
inherited  from  them  an  unaccountable  propenfity  to 
forbidden  fruit — unmindful  that  their  adverfary  the 
devil  infligates  and  is  ready  to  devour  them.  We  are 
no  further  informed  from  the  fcriptures  refpecling  the 
origin  of  evil ;  and  further  than  the  fcriptures  have 
informed  us  on  this  point,  we  fhall  not  enquire  'wifely,* 

*  *'  If  any  one  (hould  enquire  why  Adam  was  expofed  to  a  temptation,  to  which 
k  was  forefeen  lie  would  yield  ;  or  why  his  defcendants  are  included  in  the  con- 
fequences  of  his  frailty,  it  muft  be  replied,  that  thefe  are  queftions  which  human 
reafon  can  never  folve  But  it  is  very  important  to  remark,  that  the  difficulties 
which  they  involve  are  not  peculiar  to  the  fubjed;"  of  the  fall  of  man  ;  "  they  at- 
tach to  the  whole  of  the  moral  government  of  the  Almighty,  and  meet  us  art 
every  ftcp,  whenever  we  prcfume  to  enquire  into  the  motives  of  his  condufi." 


344  KEFLECTIONS    on    DEATii. 

IMPROVEMENT. 

Hatli  the  divine  decree  doomed  all  mankind  to  re- 
turn to  duft  for  the  firft  apoftacy  ?  Are  the  unavoida- 
ble evils  of  life  and  human  depravity  to  be  referred  to 

•*  As  a  created  being,  man  is  neceflarily  dependent ;  as  a  moral  being,  endued 
with  liberty  of  aAion,  he  mud  be  refponfible.  Phere  could  be  no  obedience  be- 
fore a  law  was  promulgated,  no  refponfibility  before  an  obligation  was  impofed. 
The  law  which  the  Almighty  gave  to  Adam  was,  7hou  Jhali  not  eat  of  the  fruit  of 
a  particular  tree.  The  prohibition  was  a  teft  of  his  moral  obedience  to  his  Crea- 
tor, and  it  was  accompanied  with  a  penalty  to  enforce  the  obfervance  of  it ;  It 
was  fmiple,  explicit,  and  appropriate  ro  the  fituation  of  our  firft  parents. 

That  the  Almighty  Ihould  permit  the  exiftence  of  a  being  conftantly  employed 
in  producing  evil,"  (for  fuch  is  the  character  of  the  tempter)  "  is  one  atpongft 
other  inftances  of  the  divine  difpenfations,  on  which  human  intelle6l  {hews  no 
light ;  and  revelation,  which  affirms  the  fa<5l,  affords  no  information  of  the  mo- 
tive ordeHgn  of  the  Almighty. 

We  readily  admit  the  fuppofition,  that  there  arc  beings  of  a  fuperior  order  to 
men ;  all  of  whom,  whatever  their  endowments  may  be,  muft  ftand  at  an  infi- 
nite diftance  from  the  perfeclion  of  the  Creator.  As  imperfe<3:,  we  conceive 
them  liable  to  errour  and  tranfgreflioh" — in  which  cafe  their  fall  may  involve  '*  a 
dcgradatien  of  riature,  proportionate  to  the  magnitude  of  their  original  endow- 
ments. 

The  moral  government  of  the  Almighty  may,  for  what  we  know,  be  admin- 
iftered  more  or  lefs,  throtigh  the  agency  of  fpiritual  beings,  invifible  to  us,  whofe 
influence  may  be  allowed  to  operate,  in  a  greater  or  lefs  degree,  on  our  minds : 
They  may  be  the  inftruments  of  temptation  as  well  as  of  protedlion,  prompting 
fuggeftions  to  evil  as  well  as  good. 

*'  Temptations  of  the  famt  nature'  as  that  propofed  to  our  progenitors  "  are, 
in  the  difpenfations  of  providence,  frequently  propofed  to  us,  as  trials  of  our 
virtue  and  obedience  ;  and  there  can  be  no  difliculty  in"  their  "  temptation,  but 
^hat  refults  from  their  peculiar  fituation.  The  pradlice  of  felf-denidl  is  effen- 
tial  to  the  exiftence  of  religion.  We  are  all  fenfible  of  the  fatal  confequences  to 
which  unreftrained  paflions  muft  lead  :  We  feel  that  they  arc  fubverfive  of  our 
happinefs  as  well  as  tharof  fociety  :  and  the  frailty  of  Adam  and  Eve  contains  a 
leflbn  of  the  htghefl  importance  to  all  generations.  It  teaches  us  alfo,  that  a  de- 
fire  of  knowledge  may  be  extended  too  far,  and  warns  us  againfl  the  prefumption 
of  inveftigating  the  counfels  of  God  :  It  infbuvSls  us  that  obedience  to  his  will  is 
our  firft  duty ;  and  that  we  are  bound  to  perform  it,  without  enquiring  into  the 
motives  of  his  conduA. 

The  corruption  and  depravity  of  mankind  are  certain.  The  caufe  of  it  afliign- 
ed  by  Mofes,  leads  to  the  moft  important  conft  quences,  whilft  the  attempted  fo- 
lutions  of  man  lead  to  nothing,  and  afford  neither  confolation  nor  improvement. 
The  acc.;unt  given  by  Mofes  of  the  fall  of  man  is  the  foundation  of  the  Chriftian 
religion  To  renew  him  in  the  image  of  God.  in  which  he  was  originally  crea- 
ted, was  the  great  objeA  of  our  Saviour  s  incarnation. 

The  whole  feries  of  prophecy  through  ages,  is  connedled  both  with  the  fall  of 
man,  and  with  the  appearance  of  the  MefTiah  —  His  coming,  his  charaAer,  his 
actions  and  fufFerings  are  detailed  with  a  particularity  that  identifies  him.  and 
excludes  the  ^oflibility  of  the  application  of  them  to  any  ether  perfon  who  has 
ever  appeared  in  the  world." 

Cbrijlian  Ohferver^  Vol.  II,  p.  5x45—526. 


REFLECTIONS    ON    DEATH.  $4f$ 

that  fouree  ?  We  learn  that  fin  is  an  evil  of  the  great- 
eft  magnitude.  This  clearly  follows,  if  it  is  the  true 
caufe  of  all  other  evils — of  pain,  forrow,  iQcknefs  and 
death — of  every  curfe  on  man  and  beaft,  and  on  the 
earth.  It  is  a  deadly  poiion— -the  difeafe  and  death  or 
the  foul.  It  feparates  from  God  :  It  takes  peace  from 
■the  mind — is  inconfiftent  with  the  enjoyment  of  our- 
felves,  and  makes  the  author  of  our  being  a  terror  to 
us.  If  a  man  fin  againfi  the  Lord^  who  fhall  intreat  for 
him  ?  The  finner  fets  himfelf  againft  the  holy  nature, 
I9.W  and  government  of  God — forfakes  the  fountain  of 
living  waters,  and  hews  out  to  himfelf  broken  cifterns. 
He  feeks  death  in  the  errour  of  his  life.  God  cannot 
view  him  but  with  abhorrence.  For  he  is  of  purer 
eyes  than  to  behold  iniquity.  He  hath  awfully  mani- 
fefted  his  holy  difpleafure  againft  it  ever  fince  its  firft 
exiftence :  It  banifhed  angels  from  heaven,  and  man 
from  the  earthly  paradife.  The  univerfal  reign  of 
death,  the  degeneracy  derived  from  the  fall,  ^1  the 
judgments  which  have  been  and  are  abroad,  the  groan- 
ing of  the  whole  creation,  proclaim  the  real  nature  of 
fin.  They  who  are  far  from  Qiodjhall  perifh.  Do  not 
once  imagine  that  fin  is  a  fmall  evil — that  any  fin 
againft  the  great  God  is  fmall.  All  fin  is  againft  him, 
and  againft  om*  own  fouls. 

The  fin  of  human  nature  calls  for  humiliation.  We 
have  fallen' in  the  firft  Adam,  from  original  redlitude 
and  immortality  to  corruption,  weaknefs,  infamy,  and 
a  carnal  mind,  which  is  emmty  againft  God,  Our  origi- 
nal is  ftiame.  The  whole  world  is  become  guilty  before 
God,  Surely  we  have  caufe  to  lay  our  hand  on  our 
mouth,  and  our  mouth  in  the  duft.  "  O  Lord  God ! 
'•'  thou  art  righteous  in  all  that  is  brought  upon  us  for 
"  our  great  trefpafs."  Man  hath  joined  with  apoftate 
fpirits  to  fubvert  the  order  of  the  univerfe.  "  We  are 
"  afhamcd  and  blufli  to  lift  up  our  faces  to  thee  our 
"  God.  We  lie  down  in  our  ftiame,  and  our  conf^- 
"  fion  covereth  us.'* 

.44 


846  REFLECTIONS    ON    BEATH. 

Let  not  the  offspring  of  the  dull  prefume  to  "  reply 

"  againft  God.     Woe  unto  him  who  ftriveth  with  his 

"  Maker  1  Let  the  potfherds  ftrive  with  the  potfherds 

."  of  the  earth.     Shall  the  clay  fay  to  him  that  falhion- 

"  eth  it,  What  makeft  thou  ?" 

Muft  our  earthly  frame  return  to  duft  ?  Let  this 
thought  hide  pride  from  man.  Shall  he  glory  in  any 
ornaments  of  perfon  ?  any  exterior  beauty  or  diftinc- 
tion  ?  There  is  no  diftindion  in  the  grave,  the  houfe 
appointed  for  all  the  living.  "  Alhes  to  aflies,  duft  to 
"  duft"  is  the  common  doom  of  all.  All  muft  fee  cor- 
ruption. Their  flefli  fhall  be  clothed  with  wbrms,  and 
clods  of  duft. 

Our  fubje6t  enforceth  divers  counfels  and  cautions 
in  fcripture  againft  undue  human  dependence,  and 
difproportionate  earthly  hopes.  "  Ceafe  ye  from  man, 
"  whofe  breath  is  in  his  noftrils.  Put  not  your  truft 
"  in  the  fon  of  man,  in  whom  is  no  help.  His  breath 
*'  goeth  forth,  he  returneth  to  his  earth.  Set  your 
*'  affeclion  on  things  above."  Creatures  difappoint 
our  expectation.  The  world  and  things  of  it  pafs 
away. 

Blejfed  is  the  man  whofe  hope  the  Lord  is.  "  He  hath 
*'  not  dealt  wifli  us  after  our  fins.  Of  the  Lord's  mer- 
"  cy  we  are  not  confumed.  Like  as  a  father  pitieth 
*'  his  children,  fo  he  pitieth  them  who  fear  him,  and 
"  hope  in  his  mercy."  He  formed  us  "  of  clay,  and 
*'  knoweth  our  frame.  He  remembereth  that  we  are 
"  but  duft.  As  for  man,  his  days  are  as  grafs  ;  as  a 
"  flower  of  the  field  fo  he  flouriflieth  :  For  the  wind 
"  pafieth  over  it,  and  it  is  gone  ;  and  the  place  thereof 
"  fliall  know  it  no  more.  But  the  mercy  of  the  Lord 
"  is  from  everlafting  to  everlafting  upon  them  that  fear 
"  him.  Thy  loving-kindnefs  is  better  than  life : 
'^  Therefore  the  children  of  men  put  their  truft  under 
''  the  fhadow  of  thy  wings."  He  hath  provided  an 
all-fufiicient  Saviour  for  fallen  man.  Our  only  relief 
and  hope  is  in  the  fecond  Adam.     He  hath  made  "  re> 


REFLECTIONS    ON    DEATH.  84? 

*^*  Conciliation  for  iniquity,  and  abolifhed  death,'*  hav- 
ing been  "  delivered  for  our  offences,  and  raifed  for 
"  our  juftification."  The  Iqft  Adatn  is  a  quickening  fpir- 
it.  He  hath  procured  more  bleflings  for  believers  in 
him  than  the  firft  loft.  There  is  no  condemnation  to  them 
who  are  in  Chriji  Jefus — who  have  his  Spirit  of  life  in 
them.  "  The  gift  of  God  through  Jefus  Chrift  is  eter- 
''  nal  life.  Thanks  be  unto  God  for  his  unfpeakable 
"  gift."  The  fecond  Adam  hath  not  exempted  his 
difciples  from  the  common  mortality  of  mankind  ; 
but  they  arefubjeded  to  it  in  hope — -the  hope  of  bear- 
ing his  image  in  glory  and  immortality.  "  He  muft 
"  reign  till  all  enemies  are  put  under  his  feet :  The  laft 
"  enemy  that  (hall  be  deftroyed  is  death."  At  bis 
call,  all  who  fleep  in  the  duft  iliall  awake.  The  dead 
*'  Ihall  hear  his  voice,  and  Ihall  come  forth  ^  fome 
"  to  the  refurredlion  of  life,  and  fome  to  the  refur- 
''  re(5lion  of  damnation."  Of  the  former  number 
are  all  whojleep  in  Jefus^  all  who  are  by  faith  in  him 
*'  juftified  from  all  things" — all  who  are  "  crucified 
"  with  Chrift,  dead  to  fm,  but  alive  unto  God"— who 
live  in  the  flefli  by  the  faith  of  Chrift.  In  the  latter 
clafs  are  all  who  believe  not  in  him  whom  God  hath 
fent — who  fay  by  their  pra6lice.  We  will  not  have  this 
man  to  reign  over  lis. 

Men  find  means  to  exclude  from  their  mind  the 
thought  of  death,  though  no  event  is  more  certain  or 
inore  interefting.  They  can  a6l  as  though  affured  of 
immortal  youth.  The  time  when,  and  manner  how, 
we  fliall  die  is  concealed  from  us,  that  we  may  attend 
the  duties  of  this  life,  and  be  always  ready  for  our 
change.  "  Every  man,  at  his  beft  ftate,  is  altogether 
^'  vanity."  Let  none  prefume  that  they  themfelves 
are  exemptions  from  the  frailty  of  which  millions  and 
millions  have  been  examples.  Whoever  refledts  as  he 
ought  on  the  irreverfible  decree.  Unto  duft  thou  ftialt 
return,  and  on  the  evils  of  the  world,  willftand  in 
awe,  and  not  fin,  make  diligent  enquiry  into  his  fpiri- 


S48  REFLECTIONS    ON    DEATH. 

tual  flate  ;  be  quickened  to  1  faithful  difcharge  of  the 
duties  of  life  ;  attend  to  the  voice  of  God  in  his  wotd 
and  providence  ;  and  be  in  fubjeclion  to  the  Father  of 
fpirits,  that  he  may  live  forever.  To  improve  this 
mortal  life  in  fuch  a  manner  as  will  bear  a  review  at 
death— to  confider  our  eternal  ftate  as  dependent  on 
our  improvement  of  this  probationary  ftate,  implies 
a  like  comparative  indifference  to  earthly  things,  as 
ftrangers  and  foreigners  manifeft  to  the  country  where 
they  occafionally  fojourn.  Great  is  the  danger  of  neg- 
lecting a  prefent  opportunity — of  indulging  a  falfe 
hope — of  dying  in  fin. 

To  thofe  who  h-ave  not  been  enlightened  by  the 
beiuns  of  the  Sun  of  righteoufnefs,  the  fha<low  of  death 
is  grofs  darknefs.  His  rays  difpel  the  darknefs,  fo  that 
the  believer  in  him  is  perfuaded  that  death  will  be  the 
dawn  of  an  eternal  day.  He  confiders  himfelf  as  a  child 
of  immortality  ;  and  lays  up  in  ftore  for  himfelf  a  good 
foundation  for  eternal  life.  Habitual  confideration  of 
the  hour  of  departure,  and  care  to  be  prepared  for  it, 
is  to  be  wife  in  the  eftimation  of  all  the  inhabitants  of 
heaven,  and  in  the  judgment  of  the  only  wife  God. 

The  unlimited  dominion  of  death,  the  lufts  and 
paflions  of  men,  and  all  the  fruits  of  fin,  witnefs  the 
holinefs  and  juftice  of  God,  and  the  wifdom  of  his 
government.  He  hath  taken  occafion,  from  theapof- 
tacy,  to  fliew  the  riches  of  his  mercy  in  the  fufferings 
and  death  of  his  own  Son.  Thanks  be  unto  God, 
who  giveth  the  vi<5lory  over  death  through  Jefus 
Chrift  our  Lord.  To  him  let  us  refer  the  time  and 
manner  of  our  death ;  ever  mindful,  that  the  fpirit 
returns  to  him  when  the  duft  returns  to  the  earth  as  it 
was. 

Every  death  admonifhes  us  to  prepare  for  our  own, 
to  prepare  for  the  coming  of  our  Lord.  Darknefs  and 
the  fhadow  of  death  vail  human  >profpe6ls  at  the  early 
and  moft  eligible  ftages  of  life.  Why  Ihould  things  feen 
fwallow  up  our  thoughts  ?  Why  lliould  we  be  folicit- 


i 


REFLECTIONS    ON    DEATH.  349 

ous  when  or  how  we  ftiall  die  ?  What  properly  con- 
cerns us,  18,10  wait  our  appointed  time,until  our  change 
fhall  come,  that  we  may  die  the  death  of  the  righteous. 
O  death !  it  is  thine  to  "  tread  out  empire,  and  to 
*'  quench  the  ftars."  The  laji  enemy  to  he  deftrojed^  thy 
wide  dominion  fliall  end  with  the  frame  of  nature. 
He  who  tailed  death  for  the  human  race  hath  fet 
bounds  to  thy  fway.  He  is  alive  for  evermore ;  and 
hath  the  keys  of  hell  and  of  death.  He  redeemeth  from 
deaths  and  ranfometh  from  the  power  of  the  grave,  "  O 
*'  death,  I  will  be  thy  plagues :  O  grave,  I  will  be  thy 
*'  deftruclion.  The  fea,  and  death,  and  hell  fhall  de- 
*^  liver  up  the  dead  which  are  in  them."  The  heav- 
ens, earth  and  elements  fliall  be  diffolved.  New  heav- 
ens and  a  new  earth  fliall  be  created  :  And  time  fhall 
he  no  longer^ 


SERMON  XXIIL 

JUDGMENT, 


ECCLESIASTES,  xi.  9- 


BUT    KNOW    THOU,    THAT    FOR  ALL  THESE  THINGS  CQD  WILL 


BRING  THEE  INTO  JUDGMENT. 


T 


HESE  words,  though  alike  applicable  to  all 
ilages  of  life,  are  immediately  addreffed  to  the  young. 
In  a  courfe  of  fermons  to  this  clafs  of  my  hearers,  on 
various  fubjecfts,  the  laft  was  on  death.  To  remind 
and  aiTure  them  of  a  judgment  to  come,  an  event 
equally  certain  as  death,  the  text  now  read  has  been 
chofen  for  the  fubje6l  of  prefent  contemplation. 

The  evidence  from  fcripture  of  this  folemn  and 
weighty  dodlrine  is  clear  and  incontrovertible.  But 
we  will  attendj^r/?,  to  fome  confiderations  which  the 
light  of  NATURE  fuggefts  on  the  fubjedl. 

Firft,  the  fenfe  of  inoral  obligation  and  capacity  for  re- 
ligion in  man  fliews  that  he  is  accountable  to  a  moral 
Governour  and  Judge.  He  can  enquire,  "  Where  is 
"  God  my  Maker,  who  teacheth  us  more  than  the 
"  beafts  of  the  earth,  and  maketh  us  wifer  than  the 
"  fowls  of  heaven  ?"  Why  is  man  thus  diftinguiflied, 
but  that  he  might  glorify  God,  and  purfue  an  happinefs 
fitted  to  his  elevated  rank  ?  He  was,  doubtlefs,  defign- 
ed  for  enjoyments  as  much  fuperior  to  thofe  of  fenfe 
as  he  excels  the  animal  creatures  in  the  fcale  of  beings. 
He  can  furvey  the  frame  of  nature,  which  declareth 
the  wifdom,  power  and  Godhead  of  its  author — can 
furvey  his  own  frame.     Thefpirit  within  him  is  the  can- 


S52  JUDGMENT. 

die  of  the  Lord^  fo  that  he  difcerneth  between  good  and 
evil,  revieweth  the  paft,  locket h  forward  to  the  future, 
and  obferveth  the  afped:  which  his  temper  and  condudl 
have  on  his  own  ftate  and  that  of  others.  He  can  cul- 
tivate divine  and  focial  affections.  He  feels  that  he  is 
a  probationer.  The  confcience  within  him  fummon- 
eth  him  to  its  bar  ^  affuring  him  that  he  hath  aded 
under  the  eye  of  a  Being  who  loveth  right eoufnefs^  and 
is  of  purer  eyes  than  to  behold  iniquity;  who  will  judge  the 
righteous  and  the  wicked.  Hence  thefe  oppofite  charac- 
ters, on  the  review  of  themfelves,  have  inward  joy  and 
hope,  or  grief  and  fear.  No  abftracb  view  of  the  beauty 
of  virtue  or  deformity  of  vice  can  yield  the  perfeA 
peace  which  the  virtuous  man  feels,  or  the  perturba- 
tion which  agitates  the  vicious.  They  axe  confcious 
that  they  have  to  do  with  z  Being  to  whom  all  things  are 
naked  and  open — who  will  reward  the  good,  and  not 
fuffer  the  bad  to  go  unpuniihed. 

The  heathen  expected  rewards  and  punifhments  in* 
another  world  according  to  men's  behaviour  in  this, 
as  appears  from  the  places  of  happinefs  and  mifery 
which  they  contrived  for  men  after  death.  All  their, 
religious  rites  ihew  the  fame  thing.  To  enforce  civil 
fubjed:ion,  their  legiflators  had  recourfe  to  the  retribu« 
tions  of  another  world.  The  man  w^ho  faith,  There  is 
no  God,  at  leaft  fears  there  is  one,  who  weighs  his  ac- 
tions and  principles. 

Some  maintain,  that  God  is  the  only  agent  in  the 
univcrfe.  Yet  every  intelligent  creature  feels  that  he 
himfelf  is  an  agent,  the  autJior  of  his  own  volitions 
and  actions  ;  and  therefore  accountable  for  them.  He 
is  coniidered  and  treated  by  others  as  an  agent,  and 
views  and  treats  other  intelligent  creatures  as  fuch. 
Confciencjc  does  not  applaud  or  reproach  us  for  our  vo- 
litions and  actions,  coniidered  merely  or  principally  as 
they  affecl  our  outward  ftate  in  this  world :  For  when 
we  obey  its  dictates,  at  the  expence  of  worldly  reproach 
and  fufferings,  we  moft  approve  our  condud  upon  re* 


jtJDGMENt.  $53 

fle6lion :  We  conned  the  approbation  of  confcience 
with  that  of  God.  How  much  foever  men's  worldly 
intereft  may  be  promoted  by  violating  their  confcience, 
its  reproaches,  whenever  they  reflect,  ftiew  their  folly. 
They  therefore  believe  that  they  muft  give  account  to 
God. 

Secondly,  The  objects  of  God's  love  or  hatred  are 
not  d'l/iinguijhedy  uniformly,  by  the  prefent  diftribu- 
tion  of  his  providence. 

Retributions,  doubtlefs,  take  place  in  this  world  in 
more  inftances,  and  to  an  higher  degree,  than  we  per- 
ceive. In  many  cafes  we  find  that  we  had  misjudged. 
The  prefumption  is,  that  in  a  much  greater  number 
our  judgment  is  wrong.  We  judge  from  what  appears, 
and  frequently  from  detached  parts  of  a  charaAer.  It 
is  eafier,  in  fome  cafes,  to  determine,  from  appearances, 
who  are  vicious  than  who  are  virtuous.  All  who  may 
feem  to  be  virtuous  are  not  fo.  The  character  of  the 
upright  may  alfo,  from  various  caufes,  lie  under  fufpi- 
cion.  Moreover,  happinefs  or  mifery  depends  much 
more  on  the  ftate  of  the  mind  than  on  outward  cir- 
cumftances.  A  little  with  virtue  and  inward  peace  is 
to  be  preferred  to  an  abundance  with  vice  and  vexation 
of  fpirit.  The  circumftances  which  fome  may  conlider 
as  eligible  and  enviable,  others  would  neither  defire 
nor  enjoy.  Let  it  be  added,  there  are  various  inftances 
wherein  thofe,  whofe  fins  are  open  beforehand,  are 
fignally  punifhed  upon  earth,  and  the  eminently  vir- 
tuous as  fignally  rewarded. 

Thefe  things  notwithftanding,  no  certain  and  mani- 
feft  difference  is  made  between  the  righteous  and  the 
wicked.  Some  of  the  openly  profligate  and  impious 
flouriih  in  health  and  affluence,  are  in  a  manner  ex« 
empt  from  outward  croflTes,  and  (fo  far  as  appears) 
from  inward  perturbation.  Others,  who  are  the  ex- 
cellent of  the  earth,  live  in  poverty  and  negled: — are 
perfecuted,  it  may  be,  for  their  firm  and  unblemifhed 
virtue.  Or  they  are  excrcifedvv'ith- acute  pains,  of  long 

45 


S34f  JUDGMENT. 

continuance— or  linger  away  life  by  flow  confumption— * 
or  are  in  great  mental  darknefs,  fubjed  to  bondage  all 
their  life  time  through  fear  of  death.  Shall  any  who  live 
and  die  impenitent  finally  efcape  with  impunity  ?  Shall 
the  hope  of  any  upright  man  be  finally  cut  off?  The 
fuppofition  deftroys  the  foundation  of  virtue,  and 
opens  the  flood-gates  of  vice.  Moral  government  re- 
quires, that,  in  every  cafe,  a  difference  be  made  between 
the  righteous  and  the  wicked.  It  requires  alfo  a  fur- 
ther difference  according  to  the  progrefs  of  moral 
agents  in  virtue  or  vice,  according  to  the  talents  which 
they  have  improved  or  abufed. 

This  difference  could  not  be  made  in  the  prefent 
ffate  without  a  conftant  miracle.  The  ftate  of  indivi- 
duals is  intimately  connected  with  that  of  fociety. 
Good  and  bad  are  common  fliarers  in  public  bleffmgs 
and  calamities.  The  fame  remark  is  yet  more  applicable 
to  nearer  conneclions.  A  virtuous  head  of  a  family 
cannot  be  fure,  cannot  engage,'  that  his  houfehold  fliall 
walk  in  his  ways  :  If  any  of  them  make  themfelves 
vile,  and  fall  under  the  judgments  of  God,  he  is  a  fuf- 
ferer  with  them  :  He  muft  be  much  affected  with  their 
crimes,  w^hether  any  fignal  punifliment  is  or  is  not  in- 
fli6led  on  them.  The  connexions  of  life  mufl:  be  dif- 
folved,  in  order  to  a  perfect  retribution.  The  promif- 
cuous  allotments  of  providence  have,  in  all  ages,  afford- 
ed much  exercife  to  pious  men.  Not  finding  their 
reft  in  this  world,  they  have  acquiefccd  in  the  hope  of 
a  better,  where  their  prefent  labours,  fufferings  and 
temptations  fhall  be  recompenfed. 

3.  The  foul  of  man  ardently  thirjisfor  immortality.  The 
fuppofition  that  it  ceafes  to  exifl  upon  the  diffolution 
of  the  body,  would  take  away  all  its  prefent  peace  and 
joy.  All  intelligent  creatures,  for  aught  we  know  or 
can  reafonably  fuppofe,  have  a  period  of  probation  af- 
figned  them.  Revelation  informs  us,  that  fome  fupe- 
rior  beings  kept  not  their  firft  eftate,  as  man  did  not. 
Others  mav  be  now  confirmed  in  rectitude.  We  know 


JUDGMENT.  355 

not  how  long  they  might  be  on  probation,  nor  under 
what  circumftances.  The  permiflion  of  moral  evil  and 
apparent  difproportion  of  natural  are  points,  the  eluci- 
dation of  which  muft  be  referred  to  a  future  judgment. 
The  exiftence  of  moral  evil  implies  a  mifimprovement 
of  a  probationary  ftate  :  It  is  the  procuring  caufe  of  na- 
tural evil.  Here  is  the  fource  of  human  forrow  and 
diftrefs,  corruption  and  temptation,  and  the  myftery 
of  providence. 

But  amidft  the  myfterious  ways  of  providence,  the 
inftances  of  a  divine  interpoiition  to  reftrain  and  pun- 
ifh  the  bad ;  to  protect,  redrefs  and  reward  the  good, 
have,  in  all  times,  been  fufficient,  both  in  number  and 
magnitude,  to  eftabHfli  our  faith  in  the  moral  perfec- 
tions of  God.  The  fupport  of  government,  whether 
family  or  civil  government,  may  be  mentioned  as  efta- 
bliihing  the  fame  truth  :  Both  are  ordained  of  God, 
for  the  punifliment  of  evil  doers,  and  the  praife  of  them 
that  do  well. 

It  appears  then  from  the  moral  capacity  in  man,  his 
natural  fenfe  of  accountablenefs,  his  thirft  for  immor- 
tality, and  the  prefent  adminiftration  of  God,  that  he 
will  bring  us  into  judgment.  His  diftributions  at  pre- 
fent, and  the  operations  of  our  own  minds,  prove  that 
he  is  a  fpeclator^  not  an  indifferent  fped:ator,  of  our 
conduct  and  of  our  hearts — that  his  throne  is  ejiahlijhed 
in  right eoufnefs.  They  fhew,  at  the  fame  time,  that  thb 
world  is  our  probation — that  we  fee  but  a  little  portion, 
detached  parts,  of  the  divine  government.  They  lead 
us  to  anticipate  a  future  day  of  reckoning.  The  verdid; 
of  confcience  refers  us  over  to  the  tribunal  of  a  perfect 
moral  Governour  and  Judge. 

II.  The  book  of  revelation  confirms  thefe  dictates 
of  reafon  ;  and  aifures  us  more  exprefsly,  that  "  God 
"  will  bring  every  work  into  judgment,  with  every  fe- 
"  cret  thing — that  every  one  of  us  muft  give  account 
"  of  himfelf  to  God.     To  whomfoever  much  is  given j^ 


S56  JUDGMENT. 

"  of  him  much  is  required.     The  fervant  who  knew 
"  his  Lord's  will,  but  did  it  not,  Ihall  be  beaten  with 
^'  many  ftripes.  But  he  who  knew  not,"  (comparative- 
ly) "  and  committed  things  worthy  of  ftripes,  fliall  be 
"  beaten  with  few."      Five  talents,  well  improved, 
fliall  receive  a  proportionable  reward ;  but,  neglected 
or  abufed,  a  proportionable  punifliment.     The  iingle 
talent,  if  improved,  fliall  in  no  wife  lofe  its  reward ; 
but,  if  buried,  the  flothful  fervant,  charging  his  Lord 
with  partiality,  fliall  be  condemned  out  of  his  own  mouth. 
From  him  that  hath  no  improvement,  the  original  ta- 
lent fliall  be  taken  away.  However  clouds  and  darknefs 
at  prefent  furround  the  government  of  God,  the  whole 
intelleclual  world  fliall  behold  his  righteoufnefs  at  the 
great  day.     The  books  will  be  opened — the  faithful  re- 
gifters  of  confcience  and  of  divine  omnifcience ;   the 
book  of  nature,  of  revelation,  and  the  LamU's  hook  of  life. 
Out  of  thefe  books  mankind  wiU  be  judged  according 
to  their  works^  including  the  principles  and  motives 
which  have  had  commanding  influence ;  and  the  cir- 
cumftances  they  have  been  under,  whether  more  or 
lefs  advantageous — Yea  alfo,  including  the  fruit  of  their 
doings  :  For  we  are  anfwerable  for  the  confequences  of 
our  adions — for  what  we  have  opportunity  to  do,  but 
do  not ;  for  what  we  would  do,  were  opportunity  giv- 
en.    We  muft  give  account  cf  our  a6lions  open  or  fe- 
cret,  our  inward  principles  and  affedions,  our  volun- 
tary thoughts.   The  thoughts  and  intents  of  the  heart 
are  afl  open  to  the  view  of  our  Judge.     Out  of  the 
good  treafure  of  the  heart  proceeds  good  fruit;    andvj 
out  of  the  evil  treafure  of  the  heart,  evil  fruit.  "  I  the 
"  Lord  fearch  the  heart,  I  try  the  reins  ;  even  to  give 
"  every  man  according  to  his  ways,  and  according  to 
"  the  fruit  of  his  doings.     The  judgment  of  God  is  J 
"  according  to  truth  :"   It  "  will  bring  to  light  the  hid-, 
"  den  things  of  darknefs,  and  wiU  make  manifeft  th( 
"  counfels  of  the  hearts." 


JUDGMENT.  -    357 

Charitable  deeds^  performed  as  to  him  who  feeth  in 
iecret,  will  be  particularly  remembered  and  openly  re- 
warded at  the  day  of  accounts.  The  poor  cannot  re- 
compenfe  them ;  but  the  Judge  will.  He  loveth  a 
cheerful  giver.  He  hath  faid,  "  It  is  more  bleffed  to 
*'  give  than  to  receive.  Forafmuch  as  ye  did  it  unto 
*'  one  of  the  leaft  of  thefe  my  brethren,  ye  did  it  im- 
*^  to  me.  Yi3  know  the  liberality  of  our  Lord  Jefus 
*'  Chrift,  who  went  about  doing  good.  Though  he 
^^  was  rich,  yet  for  our  fakes  he  became  poor."  His 
religion  and  his  example  require  that  we  do  good,  as 
we  have  opportunity,  to  all — ^enemies  and  perfecutors 
not  excepted.  He  that  flieweth  mercy  to  the  children 
of  diftrefs,  whether  known  or  unknown,  of  v/hate- 
ver  nation,  profeilion  or  chara^er,  is  neighbour  to 
them.  Bleffed  are  the  merciful ;  for  they  fhall  find 
mercy,  in  that  day  when  they  will  Hand  in  mofi  need 
of  it. 

Thofe  who  do  and  fuffer  mod  in  the  caufe  of  truth, 
will  have  the  brightefl:  eternal  crown.  Hypocrites, 
who  fight  againfl  God  under  pretence  of  zeal  for  him, 
perfecutors  and  oppreiTors,  ihail  receive  the  greateft 
damnation.  It  had  been  better  for  all  gofpel  impeni- 
tents,  had  they  never  known  the  way  of  righteouf- 
nefs.  It  is  their  condemnation  that  they  love  dark- 
nefs  rather  than  light. 

The  conftitution  by  which  we  fliall  be  judged  is  full 
of  grace.  "  If  thou,  Lord,  fliouldeft  mark  iniquity, 
"  O  Lord,  who  fhall  fland  ?  But  there  is  forgivenefs 
"  with  thee,  that  thou  mayefl  be  feared.  With  the 
*'  Lord  there  is  mercy,  and  with  him  is  plenteous  re- 
^'  demption.  Let  Ifrael  hope  in  the  Lord.  God  now 
^'  commandeth  all  men  every  where  to  repent ;  becaufe 
^'  he  hath  appointed  a  day  in  which  he  will  judge  the 
''  world  in  right eoufnefs^  He  may  be  a  righteous 
Judge,  and  yet  accept  repentance.  He  may  be  jufr^ 
and  the  juftifier  of  believers.  The  great  atonement, 
^he  blood  of  the  evcrlafting  covenant,  djfpiays  his 


S58  JUDGMENT. 

character,  a  just  God,  and  a  Saviour.  The  terms 
of  this  gracious  conflitution  are  fixed  and  unalterable ; 
even  "  repentance  toward  God,  and  faith  toward 
"  our  Lord  Jefus  Chrift.  He  gave  himfelf  for  us,  that 
*'  he  might  redeem  us  from  all  iniquity,  and  grant  un- 
"  to  us  to  fei*ve  God  in  holinefs."  He  "  came  to  call 
*'  finners  to  repentance.  Except  ye  repent,  ye  fliall 
''  periih.  He  that  believeth  not  the  Son,  fhall  not  fee 
"  liie  ;  but  the  wrath  of  God  abideth  on  him."  The 
charader  of  all  who  are  in  Chrift  Jefus,  and  to  whom 
there  is  no  condemnation,  is,  that  they  "  walk  not  af- 
"  ter  the  flefh,  but  after  the  Spirit.  The  Spirit  of  life 
"  in  him  halh  made  them  free  from  fin,  and  the  fer- 
"  vants  of  ricrhteoufnefs."  Eternal  life  is  the  end  of 
having  the  fruit  unto  holinefs,  without  which  no  man 
ihall  fee  the  Lord. 

We  do  not  undertake  to  fay  what  imperfections 
may  confifi;  with  evangelical  repentance,  with  faving 
faith.  The  doctrine  of  human  perfedion  is  not  the 
doctrine  of  Chrifl:.  "  If  we  fay  that  we  have  no  fin, 
"  we  deceive  ourfelves,  and  his  word  is  not  in  us.'* 
Our  only  plea  is,  that  "  we  have  an  Advocate  with  the 
Father,  Jefus  Chrift  the  righteous,  who  is  the  propitia- 
tion for  our  fins."  Many,  doubtlefs,  will  appear  at 
the  right  hand  of  the  Judge,  who,  in  the  judgment 
of  their  uncha/itable  brethren,  are  configned  to  the 
left.  A  confcioufnefs  of  our  own  failings  and  imper- 
fections will  incline  us  to  make  every  allowance  for 
thofe  of  others.     Judge  nothing  before  the  time. 

The  j'udgment  will  be  univerfaL  "  Small  and  great 
"  muft  ftand  before  God" — rich  and  poor,  men  of  high 
and  low  degree,  every  free  man  and  every  bond  man 
— the  quick  and  the  dead,  all  buried  in  the  earth  or 
fea,  and  all  who  fhall  be  found  alive  at  that  day.  Vafl: 
will  the  concourfe  be,  when  the  firft  human  pair,  with 
all  their  defcendar.ts  till  time  fliall  be  no  more,  will 
meet  in  one  general  afiembly.  Apoftate  fpirits  will 
be   brought    to   the  judgment  of  that  day.     While 


JUDGMENT.  S59 

earth  and  hell  are  to  be  judged,  the  countlefs  hofls  of 
heaven  will  minifter  to  the  Judge.  How  loleinn  and 
interefting  the  occafion  !  Since  time  began,  no  event 
may  compare  with  that  which  will  clofe  time,  and  be- 
gin eternity — ^when  the  irreverfible  decree  will  be  pro- 
nounced, "  He  that  is  unjuft,  let  him  be  unjuft  IHll ; 
"  and  he  that  is  filthy,  let  him  be  filthy  flill ;  and  he 
"  that  is  ri^hteons,  let  him  be  righteous  flill  j  and  he 
"  that  is  holy,  let  him  be  holy  ftill." 

Does  any  one  fuppofe,  that  in  the  vaft  afTembly  he 
himfelf  may  be  overlooked  ?  The  fuppofition  contra- 
dicts the  omnifcience  of  the  Judge,  without  which  he 
could  not  difcern  between  the  righteous  and  the  wick- 
ed. If  a  fmgle  individual  might  be  overlooked,  why 
not  millions  and  millions  ?  Why  one  more  than  an- 
other ?  There  is  no  refpecl  of  perfons  with  God.  His 
eye  looks  on  all  at  the  fame  inftant.  He  will  render  to 
every  accountable  creature,  not  according  to  the  cir- 
cumftances  which  diftinguilh  men  in  a  probationary 
ftate,  but  according  to  real  character.  I  repeat  the 
words  already  recited :  So  then  every  one  of  us  jhall 
give  account  of  hlmfef  to  God, 

You  may  objed:,  that,  this  being  the  cafe,  the  bufi- 
nefs  of  the  Judge  can  never  be  finiihed.  To  this  we 
anfwer,  the  defign  of  fuch  a  particular  account  cannot 
be  to  fatisfy  him.  He  needeth  no  enquiry.  None 
can  inform  him.  The  defign  therefore  is,  to  manifcft 
his  righteoufnefs  to  the  whole  intellectual  w^orld.  Af- 
ter what  manner  this  will  be  done  we  know  not,  nor 
what  fpace  it  may  require.  Further,  what  account 
will  be  made  of  time,  when  time  JJjall  be  no  longer  P* 
The  heaven  or  the  hell  of  every  foul  will  besrin  with 
that  day.  Every  one  will  be  as  certain  of  his  own 
judgment  as  of  his  exiflence.  The  arrangement  on 
the  right  and  left  will  fhew  to  every  one,  and  to  all, 
^juho  are  abfolved  and  who  condemned.  Charaders 
may  then  be  known  as  we  now  know  perfons  by  their 
face.     What  new  modes  of  perception  we  may  then 


360  JUDGMENT. 

have,  in  what  manner  the  Judge  may  enable  all  intet> 
iigences  to  difcern  and  applaud  the  wifdom  and  equity 
of  his  fentence,  is  not  for  us  to  enquire.  The  mouth 
of  every  impenitent  will  be  flopped.  Or  Ihould  any 
one  attempt  to  offer  a  plea  in  bar  of  judgment,  he 
will  but  furnifl'i  materials  for  his  own  condemnation. 

The  doctrine  of  a  future  judgment  vindicates  the 
ways  of  God  to  men.  They  are  a  great  deep  ;  but 
they  are  preparatory  trials  for  future  retributions,  and 
can  be  explained  only  in  this  connection.  From  what 
we  obfei've  or  experience,  let  us  not  deny  or  cenfure 
his  adminiflration.  Thefe  are  but  parts  of  his  ways. 
We  do  not  pronounce  on  any  work  of  art  until  it  is 
finifhed.  We  do  not  judge  of  the  whole  from  dif- 
jointed  parts  ;  but  of  the  parts  from  the  whole.  The 
time  h^afteneth  when  the  myflery  of  God  will  be  fin- 
ifhed— when  he  fhall  make  up  his  jszc^Is — when  it 
fhallbe  well  with  the  righteous,  and  ill  with  the  wicked. 
Solomon  obferved,  that  the  worfl  characters  are  fome- 
times  in  great  profperity  and  dignity,  and  the  befl 
held  in  contempt,  and  under  opprefiion^ — that  the  rod 
of  the  wicked  was  on  the  lot  of  the  righteous.  "  He 
^^  expreffeth  great  ignorance  of  the  works  of  God,  and 
''  the  method  of  his  providence  in  the  government  of 
"  the  world  ;  great  labour  in  the  fearch  and  obferva- 
"  tion  he  had  employed  himfelf  about ;  and  great  dif-- 
"  appointment,  pain,  and  even  vexation  of  mind,  up- 
''  on  that  which  he  had  remarked  of  what  was  going 
^"  forward  upon  the  earth.*'  Yet  he  fixed  on  thiscon- 
clufion,  that  there  is  a  righteous  Judge,  and  that  the 
fear  of  God  is  man's  higheft  duty  and  happinefs.  If 
the  wifcft  of  mere  men  confefTed  his  ignorance,  fhall 
we  not  confefs  ours  r"  If  the  afTorance  of  a  judgment 
was  the  only  folution  of  his  perplexity,  let  us  refl  in 
the  fame  beliefc 

Not  that  the  difcoveries  of  that  day  will  give  finite 
minds  a  compj^cbefifton  of  the  divine  plan.  CaiT/i  thou 
find  out  i be  Almighty  to  perfedion  ?  The  works  of  art. 


JUDGMENT.  361 

however  exhibited,  are  fully  comprehended  only  by 
the  artift.  The  fyftems  of  philofophers  and  ftatefmen 
are  fought  out  and  comprehended  only  by  philofophers 
and  ftatefmen.  Still  ordinary  minds  may  be  fatisfied 
of  the  fkill  and  wifdom  difplayed  in  the  greateft  works 
of  art,  and  moft  admired  human  fyftems.  In  a  fome- 
what  iimilar  manner  may  the  works  and  government 
of  the  only  wife  God  be  admired  by  finite  minds  at  the 
laft  day — With  this  two-fold  difference  ;  firft,  that 
the  moft  finiftied  works  of  art,  and  the  beft  human 
fyftems,  are  imperfect ;  whereas  the  work  and  plan  of 
God  are  perfed:.  Secondly,  no  pofllble  acceflions  to 
the  faculties  of  men  or  angels  can  enable  them  to  fee 
as  God  feeth.  In  that  world  where  they  fee  as  they 
are  feen,  and  know  as  they  are  known,  faints  and  an- 
gels do  not  comprehend^  but  adore ^  the  unfearchable  wif- 
dom, purity  and  grace  of  God.  His  will  is  entirely 
theirs.  They  have  no  doubts,  night  or  darknefs.  Their 
convi6lion  of  his  perfect  wifdom,  rectitude  and  good- 
nefs  may  be  as  clear  and  full,  as  we  have  at  noon,  in  a 
clear  day,  that  the  fun  fliineth  in  his  ftrength.  But  as 
our  feeble  fight  cannot  fteadfaftly  be  hold  the  meridian 
fun,  fo  a  finite  capacity  muft  always  be  too  feeble  to 
behold  the  Father  of  lights  in  the  immenfity  of  his 
counfel.  The  darknefs  of  the  prefent  world  will  foon 
be  paffed,  and  fucceeded  by  an  intuitive  view  of  him 
who  dwelleth  in  light  unapproachable  by  mortal  eyes, 
and  full  of  glory.  In  his  light  his  children  fhall  fee 
light.  But  faints  and  angels  are  before  the  throne  of 
his  glory  in  a  pofture  of  profoundeft  reverence,  with 
veiled  faces,  crying  one  to  another,  holy,  holy,  holy. 
Implicit  faith  and  refignation  are  man's  duty  and 
comfort.  The  certainty  of  a  judgment  powerfully  en- 
forceth  obedience  and  lubmiffion  to  God.  "  Though 
"  a  finner  do  evil  an  hundred  times,  and  his  days  be 
"  prolonged ;  yet  furely  there  is  an  end."  There  is  an 
end  to  profpcrous  vice  and  afilicl^d  virtue,  'i'hercfore 
be  in  the  fear  of  the  Lord  all  thy  life  long. 

46 


S6^  JUDGMENT. 

Will  the  judgment  fit  ?  Is  itimpoflible  that  the  Judg(5 
fhould  be  deceived  or  pervert  judgment  ?  Where  then 
fliall  the  linner  and  ungodly  appear  ?  Will  the  fcofFei^ 
continue  his  derifion  when  the  judgment  is  begun, 
flill  demanding.  Where  is  the  promife  of  his  coming  ?  Ye 
who  forget  God,  ye  defpifers,  know  affuredly  that  for 
all  thefe  things  he  will  bring  you  into  judgment. — 
Should  you  dare  to  lin,  could  you  fee  him  ?  Now  it  is 
certain  that  his  eye  is  in  every  place,  beholding  the 
evil  and  the  good.  There  is  therefore  the  fame 
reafon  why  you  fhould  fland  in  awe,  and  make  it 
your  care  to  pleafe  him,  as  if  he  were  vifible  to  you. 
He  "  is  greater  than  our  heart,  and  knoweth  all 
things." 

In  vain  then  do  any  draw  near  him  with  their 
mouth,  and  honour  him  with  their  lips,  while  their 
heart  is  far  from  him.  The  day  of  judgment  will 
flrip  them  of  every  artifice  and  difguife.  "  Some 
''  men's  fins  are  open  beforehand,  going  before  to 
"  judgment ;  and  they  that  are  otherwife  ftiall  not  be 
*'  hid.  There  is  nothing  covered  that  fhall  not  be  re- 
"  vealed."  In  this  view  it  mufl  be  "  a  fmall  thing  to 
"be  judged  of  man's  judgment." 

Do  we  realize  the  prefent  truth,  that  God  will 
bring  us  into  judgment  ?  Are  we  prepared  to  fland  be- 
fore his  bar,  to  receive  the  things  done  in  the  body  ? 
This  fubje(5^,  if  any,  fhould  arrefl  our  attention.  While 
the  work  of  God  is  negle6led,  the  work  of  our  falva- 
tion,  all  other  purfuits  are  prepoflerous.  Yet  alas  !  how 
remifs  are  we  in  this  work  ?  how  indifferent  and  for- 
getful ?  My  hearers,  of  every  age  and  order,  it  is  giv- 
en in  charge  to  the  miniflers  of  religion  to  perfuade 
men  by  the  terror  o/'that  day.  II.  Pet.  3.  14. 

The  text  being  immediately  addrefTed  to  thofe  in 
youth,  I  muft  particularly  intreat  them  never  to  fuffer 
youthful  follies  and  vanities  to  call  off  their  thoughts 
from  the  folemn  truth  which  has  been  under  confider- 


JUDGMENT.  363 

ation.  Know  for  certainty  that  God  will  bring  you 
into  judgment — that  all  holy  converfation  and  godli- 
nefs  is  the  only  courfe  to  peace  in  life,  hope  in  death, 
and  the  final  approbation  of  your  great  Judge.     The 

ungodly  Jhall  not  ft  and  in  judgment^  norjinners  in  the  con^ 
gregation  of  the  righteous.  For  the  Lord  knoweth  the 
way  of  the  righteous  :  But  the  way  of  the  ungodly  Jhall 
ferijh. 


SERMON  XXIV. 

THE  PERSON  AND  CHARACTER  OF  THE 
JUDGE  OF  THE  WORLD. 


JOWN  V.  27. 


AND  HATH  GIVEN  HIM  AUTHORITY  TO  EXECUTE  JUDGMENT  ALSO, 
BECAUSE  HE  IS  THE  SON  OF  MAN. 


HE  certainty  of  a  future  judgment  was  the  fub- 
jecb  of  difcourfe  in  the  morning.  From  the  words 
now  read,  our  meditations  are  turned  upon  the  per/on 
and  cbara6ter  of  the  Judge  of  the  world,  his  authority^ 
and  the  reafon  of  his  appointment  to  this  high  oiEce, 

First,  Of  his  per/on  and  character. 

From  the  moral  perfedions  of  God  and  his  promif- 
cuous  difpenfations  in  this  world,  we  juftly  infer  an 
after  ftate  and  judgment :  But  that  he  will  judge  by 
the  miniftry  of  another  is  a  truth  which  could  never 
have  been  conceived,  had  not  God  declared  it.  The 
ranfom  which  God  hath  provided  for  linners  tranf- 
cends  our  thoughts ;  connected  with  this  is  the  doc- 
trine that  our  Ranfomer  fhall  be  our  Judge.  What 
we  know  of  his  perfon,  character  and  office  is  from 
revelation,  and  in  no  refped:  from  any  other  fource. 
"  No  man  knoweth  the  Son,  but  the  Father  ;  neither 
"  knoweth  any  man  the  Father,  fave  the  Son,  and  he 
''  to  whom  the  Son  will  reveal  him." 

He  had  "  a  glory  with  the  Father  before  the  world 
"  was.  His  goings  forth  have  been  from  cverlafting. 
"  By  him  all  things  were  created  and  confift."  He 
was  made  llefli;  and  hath  therefore  the  appellations,  the 
Son  of  many  the  Son  of  God,     Being  found  in  fafliion 


366  THE    PERSON    AND    CHARACTER   ©F 

as  a  man,  he  became  obedient  unto  the  death  of  the 
crofs,  that  by  this  ad  of  "  obedience,  many  might  be 
*^  made  righteous — that  through  death  he  might  de- 
^  ftroy  him  that  had  the  power  of  death."  He  was 
declared,  by  his  refurreclion,  to  be  the  Son  of  God 
with  power.  Hereby  he  brought  life  and  immortality 
to  lightc 

Perfect  knowledge  and  rectitude  are  qualities  eiTential 
to  a  perfect  deciiion  on  the  charaders  of  moral  agents. 
The  knowledge  of  hearts  is  therefore  neceffary.  For 
the  habitual  frame  of  the  heart  conftitutes  the  moral 
character.  "  I  the  Lord  fearch  the  heart,  I  try  the 
*'  reins,  even  to  give  to  every  one  according  to  his 
*'  ways" — implying  that  the  frame  of  the  heart  muft 
be  known  in  order  to  an  impartial  judgment.  The 
Son  of  m?in  exprefsly  claims  this  prerogative.  "  I  am 
"  he  who  fearcheth  the  reins  and  hearts ;  and  I  will 
"  give  unto  every  one  of  you  according  to  your 
*'  works."  He  "  needeth  not  that  any  ihould  teftify 
"  of  man  ;  for  he  knoweth  what  is  in  man*"  He  de- 
clared the  moft  private  reafonings  and  the  unuttered 
thoughts  of  men,  the  moft  fecret  parts  of  their  char- 
acter and  circumitances  of  their  lives.  "  Neither  is 
"  there  any  creature  that  is  not  manifeft  in  his  fight. 
"  Lord,  thou  knoweft  all  things."  The  fins  of  fome 
will  not  be  brought  to  light  till  the  Son  of  man  fliall 
be  revealed  from  heaven.  And  there  are  many  excel- 
lent characters,  of  whom  the  world  is  not  worthy, 
who  are  fufpected,  through  prejudice  or  mifreprefent- 
ation — who  are  the  objects  of  envy  and  hatred. — » 
Their  "  righteoufnefs  fhall  be  brought  forth  as  the 
"  light,  and  their  judgment  as  the  noon-day." 

The  reditude  of  the  Judge  is  as  perfect  as  his  know- 
ledge of  characters.  He  is  the  holy  One  and  the 
Jus  r.  He  knew  m  fin^  and  in  this  refpect  was  not 
7nade  like  unto  us.  He  offered  hhnfelf  without  f pot  to  God^ 
actuated  by  fervent  zeal  for  the  honour  of  divine  mor- 
al government  and  unexampled  friendfhip  to  perifliing 


.   THE    JUDGE    OF    THE    WORLD.  S67 

finners.  "  I  delight  to  do  thy  will,  O  my  God  !  thy 
^^  law  is  in  my  heart."  All  who  receive  him  have  an 
availing  plea  for  mercy  and  grace.  He  who  is  in  the 
bofom  of  the  Father  is  their  Advocate,  and  was  made 
a  fin-offering  for  them.  He  "  loved  righteoufnefs  and 
*'  hated  iniquity.  For  the  fuffering  of  death  he  is 
*'  crowned  with  glory  and  honour  ;  and  with  right- 
*'  eoufnefs  and  equity  fliall  he  judge  the  world.  He 
"  was  approved  of  God  by  the  works  he  did  in  his 
^'  Father's  name" — but  efpecially  when  "  God  raifed 
"  him  from  the  dead,  and  fet  him  at  his  own  right 
"  hand,  far  above  all  principality,  and  power,  and 
"  might,  and  dominion ;  and  gave  him  to  be  head 
"  over  all  things  to  the  church."  The  church  and 
world  had  the  fulleft  proof  of  his  exaltation,  in  the 
miraculous  gifts  of  the  apoftolic  age.  The  accomplifh- 
ment  of  prophecy,  in  every  fucceeding  age,  hath  been 
a  further  proof  of  his  divine  miffion — of  the  truth  of 
liis  declaration  on  the  day  he  rofe  ;  '*  All  power  is  giv« 
"  en  unto  me  in  heaven  and  earth."  In  the  day  of  his 
power,  his  people  are  willing.  Their  hope  is,  that  he 
"  fliall  change  this  vile  body,  and  failiion  it  after  the 
"  likenefs  of  his  glorious  body,  according  to  the  w^ork- 
*^  ing  whereby  he  is  able  to  fubdue  all  thinqrs  to  him^ 

This  leads  us  to  fpeak  of  his  authority  to  judge  man- 
kind, and  the  reafon  of  his  appointment  to  this  higb 
office. 

We  read  v.  22.  con.  "  The  Fathei'  judgeth  no  man  ; 
"  but  hath  committed  all  judgment  unto  the  Son." 
And  V.  28,  29.  "  The  hour  is  coming,  in  the  which 
"  all  that  are  in  the  graves  fhall  hear  his  voice,  and  lliall 
"  come  forth :  they  that  have  done  good,  unto  the 
"  refurrection  of  life  ;  and  they  that  have  done  evil, 
"unto  the  refurre6lion  of  damnation."  And  v.  21. 
"  As  the  Father  raifeth  up  the  dead,  and  quickeneth 
*■'■  them  5  even  fo  the  Son  quickenetii  whom  he  will'* 


368  THE    PERSON    AND    CHARACTER    OF 

Again,  "The  Father  loveth  the  Son,  and  hath  com- 
"  mittedall  things  into  his  hands — hath  given  him  pow- 
"  er  over  all  flefli.  God  hath  appointed  a  day  in  the 
''  which  he  will  judge  the  World  in  righteoufnefs,  by 
"  that  man  whom  he  hath  ordained,  whereof  he  hath 
"  given  aflurance  unto  all  men,  in  that  he  hath  raifed 
''  him  from  the  dead.  We  muft  all  appear  before  the 
*'  judgment-feat  of  Chrift.  He  muft  reign  till  he  hath 
"  put  all  enemies  under  his  feet.  He  liveth  for  ever- 
"  more  ;  and  hath  the  keys  of  death,  the  laft  enemy 
''  to  be  deftroyed.** 

'*•  As  the  Father  hath  life  in  himfelf,  fo  hath  he  giv- 
"  en  to  the  Son  to  have  life  in  himfelf;  and  hath  given 
"  him  authority  to  execute  judgment  alfo  ;  becaufe  he 
*-'  is  the  Son  of  man."  Becaufe  he  is  the  Son  of  7nan. 
You  fee  his  authority  to  judge  the  world,  and  the  rea- 
fon  why  this  authority  is  given  him.  Shall  we  be  at 
pains  to  affign  various  conjectural  reafons  for  this  ap- 
pointment ?  We  have  one  plain  revealed  reafon  for  it, 
which  ought  to  fatisfy  us.  He  humbled  himfelf  to 
take  our  nature  upon  him.  And  in  the  character  of 
the  man  Christ  Jesus,  he  will  fit  in  judgment.  We 
have  a  Mediator  and  a  Judge  "  who  can  be  touched 
"  with  the  feeling  of  our  infirmities.'* 

Daniel,  in  his  vifion  of  the  dominion  and  glory  of 
the  Son  of  man,  defcribes  him  '^  coming  with  the 
"  clouds  of  heaven.  Thoufand  thoufands  miniftcred 
"  unto  him,  and  tea  thoufand  times  ten  thoufand 
<^*^  ftpod  before  him.  The  judgment  was  fet,  and  the 
^^  books  were  opened.'*  This  correfponds  to  St. 
P>latthew's  defcription  of  his  glorious  appearance,  and 
to  other  pafiliges  in  the  new  teftament,  "  The  Son 
'"^  of  man  Ihali  come  in  his  glory,  and  all  the  holy  an- 
"  gels  with  him  :  Then  Ihall  he  fit  on  the  throne  of 
"  his  glory ;  and  before  him  iliall  be  gathered  all  na- 
"  tions  ;  and  he  fhall  divide  them  one  from  another — 
"  on  his  right  hand  and  on  his  left."  Saith  Paul, 
^'  The  Lord  Jefus  Ihall  be  revealed  from  heaven  with 


THE    JUDGE    OF    THE    WORLD.  3G9 

"  his  mighty  angels^ — ^with  the  voice  of  the  arch-angel, 
"  and  the  trump  of  God."  His  transfiguration  was 
an  emblem  of  the  power  and  grandeur  of  his  fecond 
coming.  "  He  will  come  in  the  fame  manner  as  he 
"  was  feen  go  into  heaven."  At  his  afcenfion,  "  a 
"  cloud  received  him  out  of  the  fight"  of  the  won- 
dering difciples — meaning  angels  by  the  cloud.  Thefe 
are  his  chariots.  "  The  chalriots  of  God  are  thou- 
*'  fands  of  angels.  Thou  haft  afcended  on  high,  and 
"  received  gifts  for  men."  Thus  he  was  feen  go  into 
heaven  ;  and  thus  he  will  come  to  judgment.  "  All 
"  the  angels  worfhip  him  :  They  are  all  his  miniftering 
"  fpirits.  He  will  come  in  his  own  glory,  and  in  the 
"  glory  of  his  Father,  with  the  holy  angels." 

The  throne  of  judgment,  as  we  learn  &om  St.  P^l, 
will  be  fixed  in  the  air,  John  defcribes  it  as  a  great 
'wfyite  throne ;  and  obferves  that  from  the  face  of  him 
who  fat  upon  it^  the  earth  and  the  heaven  fled  away* 
"  He  fhall  fend  forth  his  angels,  with  a  great  found  of 
"  a  trumpet,  and  they  fhall  gather  all  nations  before 
"  him"— ^all  that  have  been  buried  in  the  earth  or  fea, 
and  all  who  fhall  be  found  alive  at  his  coming.  Thefe 
laft  "  fhall  be  changed  in  the  twinkling  of  an  eye  ;  and 
"  the  dead  fliall  be  raifed  incorruptible,"  \vhen  the 
trumpet  ihall  found.  The  d^ad  in  Chrift  fhall  rife 
before  the  liviilg  faints  afcend.  Then  the  raifed 
and  the  living  "  fliall  be  caught  up  together  in  the 
"  clouds,  to  meet  the  Lord."  Angelic  hofts,  who 
guarded  them  through  life,  will  convoy  them  to  his 
throne. 

The  Son  of  man  will  not  come,  as  the  Jews  fuppo^- 
fed,  to  prefide  over  them,  and  fubje^l  all  other  nations 
to  them.  No  diflcrence  of  any  one  nation  from  an- 
other will  then  be  known.  Mankind  will  ftand,  not 
in  a  national,  but  in  their  individual  capacity  in  that 
day.  The  governments  of  the  world  and  the  frame  of 
nature  will  be  difiblved.  "  The  heavens  fhall  pafs 
"  away  with  a  great  noife,  the  elements  melt  with 

47 


S70  THE    PERSON    AND    CHARACTER    OF 

"  fervent  heat,  the  earth  alfo  and  the  works  therein 
*'  be  burnt  up.  The  heavens  and  earth  which  now 
"  are,  are  referved  unto  fire  againft  the  day  of  judg- 
"  ment  and  perdition  of  ungodly  men."  To  this 
day,  the  prophet  Daniel  may  allude,  (chap.  vii.  9,  10, 
13,  14,)  "  I  beheld  till  the  thrones  were  call,  down, 
"  and  the  Ancient  of  days  did  fit,  whofe  garm.ent  was 
"  white  as  fnow,  and  the  hair  of  his  head  like  the 
*'  pure  wool :  His  throne  was  like  the  fiery  flame,  and 
"  his  wheels  as  burning  fire.  A  burning  fl;ream  iflli- 
"  ed,  and  came  forth  from  before  him." 

St.  Matthew  has  inftrucled  us,  that  the  righteous 
will  be  firji  judged.  And  it  is  fuppofed,  that,  having 
received  the  plaudit  of  the  Judge,  they  may  bear  a 
minifl:ering  part  in  the  judgment  on  the  wicked.  The 
fainU  jh  all  judge  the  world.  Yea,  xh^j  Jh  all  judge  rebel 
angels.  The  fame  fentiment  is  favoured  by  thofe 
words.  To  him  that  over  comet  h  will  I  grant  to  fit  with 
me  in  my  throne. 

We  attempt  not  to  defcribe  the  bleiTednefs  of  thofe 
in  whom  the  Son  of  man  "  fhall  come  to  be  admired 
"  and  glorified"— to  whom  he  ihall  fay,  "  Come,  ye  blef- 
"  fed  of  my  Father,  inherit  the  kingdom  prepared  for 
"  you."  It  is  indefcribable  :  The  things  prepared  for 
them  have  not  entered  into  the  heart  of.  man.  They 
"  Ihall  be  like  him,  and  fee  him  as  he  is."  But  what  this 
vifion  and  likenefs  denote,  does  not  yet  appear.  Is  it 
not  enough  that  they  "  fliall  behold  his  face  in  right- 
*'  eoufncis,  and  be  fatisfied  with  his  likenefs  ?"  Among 
thofe  who  fliall  appear  with  him  in  glory,  the  only 
emulation  will  be,  v/ho  fhall  admire,  and  love  and  ex- 
tol him  moft.  Their  hearts  and  tongues  being  one, 
they  will,  with  infinite  hofls  of  angels,  cafl  their 
crowns  before  the  throne.  The  temple  of  God  in 
heaven  will  eternally  found  with  this  triumphant  fong 
from  angels  and  faints,  "  Bleffing  and  honour,  and 
''  glory,  and  power  be  unto  him  who  fitteth  on  the 
"  throne,  and  unto  the  Lamb,  forever  and  ever." 


THE    JUDGE    OF    THE    WORLD.  371 

The  fentence  on  the  unbelieving  and  impenitent, 
which  fhall  be  pronounced  by  the  Son  of  man  from  his 
judgment-feat,  will  be,  "  Depart,  ye  curfec',  into  ever- 
"  lafting  fire.  Thefe  fliall  go  away  into  everlafling 
"  punilhment.  The  Lord  Jefus  fhall  be  revealed 
"  from  heaven — in  flaming  lire,  taking  vengeance  on 
"  them  that  know  not  God,  and  obey  not  the  gofpel, 
"  who  Ihall  be  puniftied  with  everlafling  deflrudion 
"  from  his  prefence,  and  from  the  glory  of  his  power." 

If,  as  fome  fuppofe,  and  as  St.  Peter  may  have  inti- 
mated, (2.  Eph.  iii.  70  the  conflagration  of  the  world 
will  be  the  hell  of  the  wicked,  this  may  be  confidered 
as  a  comment  on  fuch  fcripture  emblems  of  the  place 
and  nature  of  their  punifhment  as  thefe — a  furnace  of 
fire — a  lake  burning  with  fire  and  bri?nfione — the  worm 
dieth  not — and  the  fire  is  not  quenched — thefmoke  of  their 
torment  afcendeth  for  ever  and  ever.  Whatever  maybe 
the  import  of  this  language,  we  may  conclude  that 
the  punifhment  of  the  wicked  will  be  beyond  concep- 
tion and  remedilefs.  Indignation  and  wrath,  tribulation 
and  anguifh  upon  every  foul  who  perfifls  in  his  tref- 
pafTes.  Lively  remorfe  and  utter  defpair  are  included 
in  thefe  words.  Sometimes  the  pains  of  hell  appear 
to  have  taken  hold  on  prefumptuous  finners  in  this 
world,  in  fuch  horrours  of  confcience  as  the  fon  of 
perdition  experienced,  refle6i:ing  on  his  having  betray- 
ed innocent  blood — even  the  blood  of  his  Mafter,  the 
Prince  of  life.  Our  God  is  a  confuming  fire.  He  can 
kindle  an  hell  in  the  breafl  of  finners.  Often  have 
they  prefaged  the  day  of  the  Lamb's  wrath,  when 
they  who  derided  him  fhall  ''  cry  to  the  rocks  to  fall 
"  on  them,  and  to  the  mountains  to  cover  them  from 
"  the  face  of  the  Judge  on  the  throne.  "  Behold, 
*'  the  Lord  cometh  with  thoufands  of  his  faints,  to  ex- 
*'  ecute  judgment  upon  the  ungodly." 

Do  you  afk.  When  will  he  come  to  render  a  reward 
to  his  fervants,  and  to  punifh  thofe  who  hate  him,  and 


372  THE    PERSON    AND    CHARACTER   OF 

fay,  "  We  will  not  have  this  man  to  reign  over  usr" 
The  anfwer  is  in  his  own  words  ;  "  Of  that  day  and 
"  hour  knoweth  no  man,  no  not  the  angels  of  God, 
"  nor  the  Son,  but  the  Father."  All  the  information 
we  have  as  to  the  time  of  judgment,  is,  that  it  will  be 
at  the  end  of  the  world,  "  The  heavens  muft  receive 
"  him  until  the  times  of  the  rejiitution  of  all  things ^wKich. 
"  God  hath  fpoken  by  the  mouth  of  all  his  holy  pro- 
*'  phets  fince  the  world  began."  The  things  ftill  to  be 
accompliihed  before  the  fecond  coming  of  Chrift  will 
all  be  fulfilled  in  their  feafon.  Not  one  Ihall  fail.  But 
"  the  Father  hath  kept  the  times  and  feafons  in  his 
"  own  power.  With  him  one  day  and  a  thoufand 
*'  years"  are  alike.  The  period  affigned  to  the  reign 
of  antichrift  and  to  the  Mahometan  impofture  has  not 
expired.  Events  fince  the  reformation,  and  fome 
very  recent  ones,  appear  ftrongly  to  indicate  that  the 
former  may  be  haftening  to  a  clofe.  The  ten  kings, 
who  with  one  mind  gave  their  power  to  the  beaft, 
have  fome  of  them  fallen  off ;  and  all  of  them  have 
concurred  to  reduce  his  power  iind  authority.  Indeed, 
his  temporal  power  is  reduced  to  a  fhadow,  and  that 
even  in  Rome  itfelf.  The  power  which  firft  placed  him 
on  a  temporal  throne,  hath  been  firft  to  ftrip  him  of  it. 
This  power  has,  at  the  fame  time,  ?7iade  war  with  the 
Lamb,  What  will  be  the  end  of  the  wonders  of  the 
prefent  day,  it  is  impoflible  to  forefee.  The  European 
kingdoms  appear  to  be  in  the  midft  of  the  vial  full  of 
war  and  bloodlhed,  foretold  to  precede  the  final  and 
utter  fall  of  myftical  Babylon— -to  precede  the  firft 
refurreftion  and  the  new  heavens  and  new  earth. — 
The  Mahometan  impofture  ftill  exifts  in  full  ftrength 
in  Europe  and  Afia.  The  Jews  are  not  reftored  from 
their  difperfion  ;  nor  do  exifting  events  bear  any  im- 
mediate  afpcct  on  their  fpeedy  return.  We  are  taught 
to  expect  a  glorious  prevalence  of  religion  for  a  thou- 
fand years  before  the  laft  judgment — that  "  the  king- 


THE    JUDGE    OF    THE    WORLD.  373 

^^  dom  and  dominion,  and  the  great nefs  of  the  king- 
^'  dom  under  the  whole  heaven  fhall  be  given  to  the 
*'  people  of  the  faints  of  the  most  high.'*  In  the 
view  of  prophecy  on  thefe  various  fubjecls,  it  cannot 
be  prefumed  that  the  coming  o^  Chriil  to  judge  the 
world  is  very  near.  The  only  opportunity  we  have 
to  prepare  for  his  coming  is,  however,  very  Ihort.  The 
day  of  death  can  be  at  np  great  diftance.  No  one 
who  reflects  that  man's  probation  may  be  very  fpeedily 
clofed,  will  poftpon^  the  great  bufmefs  of  it  a  year  or 
a  day. 

How  widely  different  will  the  coming  of  the  Son  of 
man,  with  authority  to  execute  judgment,  be  from 
his  firfl  coming  ?  Then  lie  appeared  in  a  f^ate  of  abafe- 
ment.  Then  the  Son  of  Jiian  had  not  where  to  lay  his 
head.  He  was  defpifed  and  abhorred,  and  loaded 
with  every  opprobrium  ;  he  was  arraigned  and  con- 
demned as  the  vileff  malefaclor,  and  fuffered  the  mofl 
infamous  and  cruel  deatli.  The  powers  of  earth,  in 
league  with  thofe  of  hell,  exhibited  him  as  a  fpeclacie 
of  wretchednefs.  There  was  no  forrow  like  his.  He 
was  made  perfect  through  fufFerings  for  our  fakes.  He 
couldhave  commanded  legions  of  angels  to  his  refcue. 
With  a  word  he  could  have  deflroyed  all  his  foes.  But 
it  behoved  him  thus  to  fufFer,  in  fplillment  of  his  own 
and  his  Father's  love  to  a  guilty  world.  When 
he  fhall  come  again,  he  will  be  arrayed  in  majefly  as 
univerfal  Judge.  None  will  be  feen  to  put  on  him  a 
fcarlet  robe  and  crown  of  thorns — to  bow  the  knee  in 
derifion — to  fcourge  and  buffet  him — to  pierce  his 
hands  and  his  feet— to  thrufl  him  with  a  fpear.  No 
fcoffer  will  appear  to  mock  him.  Among  his  bittereft 
enemies,  not  one  will  be  able  to  endure  the  day  of  his 
coming.  All  wip  be  covered  with  fhame,  and  fhud- 
der  to  lift  up  an  eye  to  their  Judge.  All  will  be 
brought  and  Jlain  before  him.  His  "  divine  cfTence  will 
*'  then  be  fo  vifibly  prevalent  and  confpicuous,  that 
f^  his  human  nature  will  feem  as  it  v/ere  abforbcd  in 


374  THE    PERSON    AND    CHARACTER    OF 

"  the  radiancy  of  the  Godhead ;  and  the  majefty  of 
''  his  prefence  be  fo  great,"  that  (as  St.  John  repre- 
refents  it)  earth  and  heaven  will  flee  away.  ''  His  head 
"  and  his  hair  as  white  as  fnow,  his  eyes  as  a  flame  of 
"  fire,  his  voice  as  the  found  of  many  waters,  his 
"  countenance  like  the  fun  fhining  in  its  ftrength." 
We  read  of  the  wrath  of  the  Lamb — The  Lamb  of  God, 
meek  and  lowly  in  heart,  who  taketh  away  the  fin  of 
the  world — who  was  flain,  to  redeem  by  his  precious 
blood  every  kindred,  and  tongue,  and  people,  and  na- 
tion— who  is  therefore  moft  "  worthy  to  receive  pow- 
er, "  and  riches,  and  wifdom,  and  ftrength,  and  glory, 
"  and  honour,  and  blefTmg."  Lowly  as  he  is,  and  hav^ 
ing  falvation,  he  hath  wrath  for  his  enemies.  They 
''  ihall  not  be  able  to  ftand  in  the  great  day  of  his 
"  wrath.  Kifs  the  Son,  left  he  be  angry,  and  ye  per- 
"  ifli  from  the  way  when  his  wrath  is  kindled  but  a 
"  little." 

Did  we  hear  the  found  of  the  laft  trumpet,  accom* 
panied  with  a  mighty  voice,  "  Arife  ye  dead,  and  come 
"  to  judgment" — did  we  fee  the  graves  open,  and  the 
dead  rifmg~did  we  fee  the  Son  of  man  coming  in 
his  kingdom,  his  heavenly  guards  round  him,  and  all 
our  race  colleding  from  every  part  of  the  earth,  to 
attend  the  great  audit,  we  certainly  fliould  think  the 
fcene  more  folemn  and  interefting  than  any  we  ever 
witnelTed.  That  fuch  a  fcene  will  open  in  fome  fu- 
ture period,  is  declared  in  the  oracles  of  infallible 
truth.  Shall  it  then  be  forgotten  ?  Will  one  foul  here 
prefent  prefume  to  acl  as  though  he  had  no  perfonal 
concern  in  it  ?  Indefcribable  as  its  glory  and  terror  are, 
it  is  aftoniftiing  that  it  makes  no  more  impreflion. — 
Remote  as  the  fcene  may  be,  its  certainty  and  impor- 
tance are  fuilicicnt  to  awaken  and  arreft  our  immedi- 
ate attention.  Who  but  has  all  pofTible  reafon  clofely 
to  examine  himfelf  ?  who  but  Ihould  let  this  thought 
fink  into  his  heart.  Am  I  ready  to  ftand  before  the 
Son  of  man  ?  C^n  I,  on  good  ground,  look  for  the 


THE    JUDGE    OF    THE    WORLD.  375 

bleffed  hope  ?  He  feeth  me.     Do  I  walk  as  in  his  pre- 
lence  ? 

In  the  view  of  eternal  judgment,  the  folly  of  envying 
the  profperity  of  the  wicked  appears  in  a  flrong  light. 
Much  inquietude  is  mingled  with  their  ftiort  trium.ph, 
their  momentary  joy.  Their  table  becomes  a  fnare, 
and  that  which  fhould  have  been  for  their  welfare,  a 
trap.  They  are  fet  in  flippery  places.  Death,  at  fur- 
theft,  will  for  ever  deprive  them  of  all  the  things  for 
which  they  are  envied.  In  their  life  time  they  receive 
all  their  good  things.  Pity  rather  than  envy  them, 
Choofe  none  of  their  ways. 

Would  you  envy  good  men  their  profperity  ?  This 
is  the  leaft  part  of  their  happinefs.  They  purfue  and 
enjoy  higher  pleafures  than  the  world  can  give,  and 
which  depend  not  on  the  world.  If  in  the  world  they 
have  tribulation,  this  worketh  patience,  experience, 
and  hope  that  maketh  not  afhamed.  They  wait  for 
their  promifed  reft — for  the  hope  of  righteoufnefs  by 
faith.  Fix  your  fupreme  wifti  on  the  fame  objecl,  and 
you  will  rather  rejoice  than  repine  that  they  at  any 
time  profper.  To  be  envious,  becaufe  others  profper, 
indicates  a  mind  which  feeks  a  portion  in  this  life  only. 

Under  the  immediate  direction  of  the  Son  of  man  at 
the  great  day,  liis  angels  ftiall  fever  the  wicked  from 
among  the  juft.  He  doth  not  permit  his  fervants  to 
make  the  feparation  in  this  world.  He  hath  admonifli 
ed  thofe  who  undertake  to  gather  out  the  tares  from 
the  field,  that  they  will  "  root  up  the  wheat.  Let  both 
"  grow  together  till  the  harveft.  And  in  the  time  of 
*'  harveft,  I  will  fay  to  the  reapers,  Gather  ye  together 
*'  firft  the  tares,  and  bind  them  in  bundles  to  burn 
''  them  ;  but  gather  the  wheat  into  my  barn."  Let  us 
not  affume  the  prerogative,  and  anticipate  the  judg- 
ment, of  the  Son  of  man.  Let  us  have  compaffion  on 
our  fellow  fervants,  as  he  hath  on  us.  Let  us  refrain 
from  uncharitable  thoughts  and  cenfures,  forgive  in- 
juries, love  OKr  enemies,  do  good  to  them  who  hate  us^ 


376^  THE    PERSON    AND    CHARACTER    OF 

and  pray  for  our  perfecutors.  The  charity,  which  ii 
inculcated  by  his  precepts  and  example,  hideth  a  multi- 
tude of  fins;  endureth  all  things^  hopeth  all  tbifigs,  tbinketb 
no  evil,  feeketh  not  her  own.  He  will  particularly  en- 
quire, when  he  cometh,  whether  we  have  put  on  cha- 
rity, the  bond  of  perfection, which  is  greater  than  faith 
and  hope,  and  never  faileth.  "  Why  doft  thou  judge 
"  thy  brother  ?  or  why  doft  thou  fet  at  nought  thy 
"  brother  ?  For  we  fhall  allftand  before  the  judgment  j 
"  feat  of  Chrift/^ 

Well  may  thofe,  w^ho  are  perfeciited  for  the  Son  of 
man's  fake,  rejoice  :  For  great  is  their  reward  in  hea- 
ven. Are  good  men  at  any  time  impatient  to  know 
when  their  fufferings  will  esid  ?  Do  tliey  call  upon'God, 
How  long.,  holy  and  true  ?  Let  them  rather  rcfi  in  the 
Lord,  and  wait  patiently  for  hinu  For  they  fhall  Jland 
in  their  lot  at  the  end  of  the  days.  The  afflictions  of  life 
are  momentary,  not  worthy  to  be  coi:npared  with  thef 
far  more  exceeding  eternal  weight  of  glory.  ^ 

Do  we  take  pains  to  be  on  good  terms  with  the 
world  ?  It  infinitely  more  concerns  us  to  be  approved 
of  him  who  trieth  the  reins  and  heart.  Is  a  good 
name  on  earth  more  valuable  than  gold  ?  much  more 
a  name  in  the  Lamb's  book  of  life.  It  is  a  fmall  thing 
to  be  judged  of  man's  judgment.  May  we  be  remem- 
bered by  Chrift,  when  he  fhall  come  in  his  kingdom, 
we  need  fear  no  opprobrium  on  earth.  "  Yet  a  little 
"  while,  and  he  will  come,  and  will  not  tarry.  The 
*'  juft  fliall  live  by  faith.'*  But  where  will  the  diflem- 
bler  then  appear,  who  hath  made  the  form  of  godlinefs- 
a  pretext  for  the  vileft  of  crimes  ?  where  they  who 
have  lived  by  fraud  ?  where  all  the  fecret  workers  of 
iniquity,  and  whatfoever  worketh  abomination,  or 
maketh  a  lie  ? 

The  prefent  truth  enforces  fidelity  to  every  trufi; — ► 
a  circumfpecl  walk  in  every  relation,  in  every  place,  at 
all  times.  Under  the  habitual  influence  of  it,  we  fhall 
improve  every  talent,  and  lay  a  good  foundation  againU 


THE   JUDGE   OF   THE    WORLD.  377 

the  time  to  come.  We  fliall  not  prefume  to  ad  as  tho' 
our  great  Judge  faw  us  not,  becaufe  we  fee  him  not. 
"  A  book  of  remembrance  is  written  before  him  for 
"  them  who  fear  him,  and  think  upon  his  name."  Men 
are  influenced  by  the  prefence  of  the  great,  wife  and 
good.  The  Judge  Jiandeth  before  the  door.  Shall  they 
then  venture  to  do,  under  his  eye,  what  they  would 
be  afraid  and  afliamed  to  do  before  their  fellow  mortals? 
Why  is  HE  forgotten  ?  Why  do  any  defer  their  prepa- 
ration for  judgment  ?  Life  and  the  day  of  grace  are  ex- 
tremely uncertain.  Yet  the  moft  pitiful  excufes  are 
made  for  procraftination.  What  account  can  be  given 
of  neglected  and  wafl:ed  advantages  ?  of  mifpentj  abuf- 
ed  time  ?  *'  It  is  required  in  ftewards,  that  a  man  be 
"  found  faithful.  He  that  is  faithful  in  little,  is  faith- 
ful alfo  in  much  ;  and  he  that  is  unjuft  in  a  little,  is 
"  unjuft  alfo  in  much." 

We  Ihould  call  ourfelves  often  to  account.  Is  there 
a  fin  which  does  eaiily  befet  us  ?  Let  it  be  laid  afide. 
Has  any  plain  duty  been  negleded,  or  performed  in  a 
wTong  manner  ?  Let  it  be  no  longer  thus  performed 
or  neglected.  Let  the  unrefolved  and  double-minded 
no  longer  halt  and  waver.  Take  heed  of  an  heart  of 
unbehef.  Remember  the  heart  is  deceitful.  The 
riches  of  God's  goodnefs  and  forbearance  lead  to  re- 
pentance. Do  any  take  occalion,  from  his  long-fuffer- 
ing,  to  periift  in  lin  ?  Their  punilhment  will  be  heavier 
when  executed.  Their  judgment  linger eth  not;  and 
their  damnation  does  not  Jlu?nber,  Behold,  I  come  quickly^ 
faith  the  Judge.  Who  then  art  thou  that  fayeft,  My 
Lord  delayeth  his  coming  ?  Madnefs  is  in  thine  heart. 
The  early  ftages  of  life  are  no  more  exempt  from  death 
than  the  late.  Let  me  die  the  death  of  the  righteous  is  the 
common  wifh  of  old  and  young,  high  and  low.  But 
whom  will  the  Judge  own  before  liis  Father  ?  Then  fliall 
the  righteous  be  abfolved,  and  inherit  a  kingdom :  But 
the  wicked  and  flothful  fervant  fliafl  be  adjudged  to 

48 


■Ji 


THE    PERSON    AND    CHARACTER   OF 


^'  outer  darknefs  :  There  fhall  be  weeping  and  gnafli 
"  ing  of  teeth." 

I  have  reafoned  with  you,  my  hearers,  on  a  judg- 
ment to  come,  not  with  a  view  to  ejccite  unreafonable 
and  unavailing  fear ;  but  that  reafonable  and  ufeful: 
fear  which  reftrains  from  iin,  and  is  a  motive  to  holi- 
nefs.  It  is  moft  reafonable  that  we  make  him  our  fear, 
who  can  dejiroy  foul  and  body  in  hell — that  we  work  out 
our  falvation  with  fear  and  trembling— that  we,  as  we 
are  warned,  fly  from  the  wrath  to  come^that  we  lay 
hold  on  the  hope  fet  before  us — the  hope  which  is  as  an 
anchor  to  the  foul,  and  entereth  within  the  veil,  whi- 
ther Jefus  the  forerunner  is  entered.  If  we  are  of  the 
happy  number  who  have  fled  for  refuge,  we  fliall  lift 
up  our  heads,  and  behold  our  eternal  redemption  ready 
to  be  pronounced  by  him.  Our  robes  made  white  in 
the  Redeemer's  blood,  we  fliall,  with  all  the  redeemed 
"  before  the  throne  of  God,  ferve  him  day  and  night 
"  in  his  temple — -fhaU  hunger  no  more,  neither  thirfl: 
"  any  more.  The  Lamb  in  the  midfl:  of  the  throne 
*•'  fliaU  feed,  and  lead  us  to  living  fountains  of  water  ; 
"  and  every  tear  fliall  be  wiped  from  our  eyes.  Rejoice 
"  in  the  Lord,  O  ye  righteous.  Light  and  gladnefs 
"  are  fown  for"  you.  Your  highefl:  hopes  wiU  then 
be  fulfilled  exceeding  abundantly  above  all  that  you  ajk  or 
think.  The  Saviour,  who  endured  the  erofs  for  you, 
will  then  be  arrayed  in  all  his  glory.  Now  you  fee 
him  only  by  an  eye  of  faith.  Then  you  will  have  an 
intuitive  view  of  him,  admire  what  you  behold,  and 
receive  the  crown  that  never  fades.  "  Then  fliall  ye 
"  difcern  between  him  that  fcrveth  God,  and  him  that 
"  ferveth  him  not.  For,  behold,  the  day  cometh, 
"  when  the  wicked  fliall  be  turned  into  heU." 

Might  the  glory,  the  triumph  and  the  terror  of  that 
day,  which  wifl  finifli  the  mediatorial  plan,  be  imprefl'- 
ed  on  your  minds,  my  young  hearers,  you  would  feel 
the  weight  of  all  the  arguments  and  motives  to  Chrift^ 
ian  fobrietv,  which  have  been  ufed  in  a  feries  of  dif- 


I 


THE    JUDGE    OF    THE    WORLD.  379 

courfes,  written  and  delivered  with  a  particular  view 
to  your  benefit. 

May  the  folemnity  of  that  day,  when  the  ordained 
Judge  of  quick  and  dead  fliall  appear,  be  prefent  to  all 
our  minds  every  day.  In  the  aflured  expectation  of 
it,  may  we  always  keep  a  confcience  void  of  offence, 
both  towards  God  and  men ;  neither  doing  thofe 
things  which  ought  not  to  be  done,  nor  leaving  un- 
done thofe  which  ought  to  be  done.  "  If  our  heart 
"  condemn  us,  God  is  greater  than  our  heart,  and 
"  knoweth  all  things.  Beloved,  if  our  heart  condemn 
"  us  not,  then  have  we  confidence  toward  God."  Re- 
ceive and  abide  in  him  whom  God  hath  fent :  "  that, 
*'  when  he  fhall  appear,  ye  may  have  confidence,  and 
"  not  be  afhamed  before  him  at  his  coming." 


i 


SERMON  XXV. 

THE  STATE  OF  SUCH  AS  DIE  IN  THEIR  SINS. 


JOHN,  viii.   24. 

1  SAID  THEREFORE  UNTO  YOU,  THAT  YE  SHALL  DIE  IN  YOUR  SINS  :    FOR  IF 
YE  BELIEVE  NOT  THAT  I  AM  HE,  YE  SHALL   DIE  IN  YOUR  SINS. 

HUS  our  Lord  addrefled  the  infidel  Jews,  and 
particularly  the  Pharifees,  his  moft  implacable  enemies. 
But  the  words  are  applicable  to  all  who  finally  rejed: 
the  evidences  of  his  divine  mifiion.  The  declaration 
that  unbelievers/^^//  die  in  their  Jim  turns  our  atten- 
tion, FIRST,  to  the  final  Hate  of  fuch  as  die  impenitent 
under  the  light  of  the  gofpel. 

Secondly,  To  the  only  way  of  efcaping  their  fear- 
ful doom. 

First,  Of  the  ftate  of  fuch  as  die  impenitent  under 
the  gofpel. 

To  fuppofe  that  fin  is  a  lefs  evil  than  the  facred  ora- 
cles have  declared  it  to  be — to  cheriih  fentiments  of 
divine  benevolence  inconfifi:ent  with  what  the  general 
tenour  of  thefe  oracles  holds  forth  on  the  future  pun- 
ifliment  of  fin,  is  to  err  in  a  matter  of  the  lafi:  impor- 
tance. He  only,  againfi:  whom  fin  is  committed,  can 
teach  us  how  great  an  evil  it  is  to  violate  his  laws,  and 
defpife  his  grace  ;  and  what  punifliment  fuch  violation 
and  contempt  call  for.  Every  citizen  is  not  a  compe- 
tent judge  what  punifhment  might  be  proper  for 
crimes  againfi:  the  fi:ate.  Much  lefs  are  we  competent 
judges  what  penalties  the  only  wife  God  may  annex 
to  the  breach  of  his  holy  laws,  the  rejection  of  his  of- 


S82  THE    STATE   OF    SUCH 

fered  grace.  He  hath  not  denounced  an  heavier  pun- 
ifhment  than  he  can  confidently  inflicl.  We  muft  be 
guided  by  the  plain  light  of  revelation,  would  we  have 
juli:  fentiments  on  the  nature  and  confequences  of  lin. 
We  ihnll  but  fport  ourfelves  with  our  own  deceiving^, 
if  we  wrefl  the  fcriptures  to  vindicate  opinions  contra- 
ry to  their  general  and  obvious  import. 

"  The  wrath  of  God  abideth  on  him  who  believeth 
"  not  the  Son.  He  that  believeth  not  fhall  be  damned." 
They  who  die  in  their  ftns^  and  they  who  die  in  the 
Lord^  pafs  at  death  into  ftates  as  oppoiite  as  their 
charaders.  In  our  Lord's  prayer  for  the  faithful,  are 
thefe  expreflions :  "  Father,  I  will  that  they  whom 
"  thou  haft  given  me,  be  with  me  where  I  am,  to  be- 
"  hold  my  glory.''  Of  thofe  who  die  in  their  fms  he 
iaith,  V.  21.  con.  "  Whither  I  go  ye  cannot  come." 
Dying  in  iin  is  therefore  to  be  excluded  from  his  pre- 
fence.  At  the  great  day,  they  will  come  forth  from 
their  graves  ^'  to  the  refurreAion  of  damnation — to 
"  Ihame  and  everlafting  contempt."  He  will  fay  to 
them,  "  Depart  from  me  :  I  know  you  not.  He  that 
*^^  is  filthy,  let  him  be  filthy  ftill."  The  impenitent 
"  treafure  up  to  themfelves  wrath  againft  the  day  of 
"  wrath." 

The  day  of  grace  is  limited  to  the  prefent  life,  other- 
wfe  death  would  not  be  called  the  night  wherein  no  man 
can  work.  Nor  would  it  be  faid,  that  men  will  be 
judged  according  to  deeds  don-e  in  the  body — that  the 
door  will  then  be  Jlntt  and  barred  againft  impenitents. 
Nor  wouid  it  be  faid.  Now  is  tJie  accepted  iime^  now  is 
the  day  of  fahation — now  appropriately,  to  the  exclu- 
fion  of  an  after  fpace  of  repentance.  Some  refift  the 
offers  of  mercy  fo  long,  and  with  circumftances  of 
fuch  high  aggravation,  that  they  are  reprefented  as 
abandoned  of  God :  His  Spirit  no  longer  ftrivethr 
with  them  :  They  live  but  to  Jill  up  the  meafure  of  their 
iniqiiitw 


AS    DIE    IN    THEIR    SINS.  883 

Where  do  the  fcriptures  warrant  a  belief  that  there 
will  be  a  fpace  of  repentance  between  death  and  the 
judgment  ?  Or  where  do  they  inform  us  that  after  the 
judgment,  when  the  wicked  fliall  be  doomed  to  affo- 
ciate  with  infernal  fpirits,  they  may  be  recovered  to 
holinefs  and  happinefs  ?  The  kingdom  of  the  Media- 
tor will  then  be  delivered  up  to  God  even  the  Father. 
If  there  is  redemption  out  of  hell,  it  cannot  therefore 
be  through  the  only  Mediator  between  God  and  men. 
If  there  is  redemption  out  of  hell,  thofe  may  be  faved 
who  rejecl:  the  only  way  of  falvation  revealed  in  the 
gofpel — the  only  name  whereby  we  mnji  he  faved*  The 
great  falvation,  purchafed  and  offered  by  him,  may  be 
neglected,  and  yet  the  neglecters  of  it  efcape. 

"  Righteoufnefs  hath  no  feilowfliip  with  unright- 
*'  eoufnefs.  Without  holinefs  no  man  ihall  fee  the 
"  Lord."  This  being  admitted,  iinners  muft  repent 
and  reform,  or  cannot  be  qualified  for  heaven.  Cer- 
tainly then  it  is  a  mad  part  to  live  and  die  in  their  fins, 
under  any  prefumption  that  they  may  confefs  and  for- 
fake  them  after  death — that  they  may  be  reclaimed  in 
hell.  For  fuppofe  this  may  be,  who  will  fi:and  up  to 
vindicate  the  condud  of  thofe,  who  would  go  to  hell 
to  be  reformed  ?  If  dying  in  fin  means  only  a  tempora- 
ry punifhment  in  hell,  what  man  in  his  fenfes  Vv'ould 
run  the  hazard  of  this  ?  It  is  the  unqueltionable  de- 
fign  of  the  gofpel  to  bring  finners  to  faith  and  repen- 
tance in  the  prefent  probationary  Hate.  It  muft  weak- 
en the  argument  to  repentance  in  the  prefent  time,  if 
revelation  warrants  the  belief  of  another  fpace.  "  The 
*'  holy  Ghoft  faith.  To  day,  if  ye  will  hear  his  voice, 
*'  harden  not  your  hearts."  If  the  fcriptures  reveal 
any  other  day  of  grace  than  the  prefent,  they  muft 
contradict  and  defeat  their  own  end.  If  they  reveal 
no  other,  the  ftate  of  thofe  who  die  in  their  fins  muft 
be  remedilefs.  Heaven  muft  be  irrecoverably  loft  to 
them,  and  interceflion  for  mercy  unavailing.  An 
impaflablc  gulf  is  fixed  between  the  place  of  torments 


S84  THE    STATE    OF    SUCH. 

and  the  climes  of  blifs.  In  the  intermediate  ftate,  they 
look  up  only  to  an  incenfed  Judge,  and  have  a  fearful 
looking  for  of  fiery  indignation,  which  fliall  devour 
the  adverfary.  What  will  be  their  doom,  when  their 
lleeping  duft  fhali  revive,  and  be  re-united  to  the  foul, 
its  companion  in  fin,  in  order  to  be  its  companion  in 
punifhment  ?  There  will  be  a  refurreclion  of  the  unjuft. 
Therefore  thofe  who  die  in  their  fins  will  rife  in  a  ftate 
of  uncancelled  guilt.  The  ftate  of  unembodied  fpir- 
its  will  not  alter  their  character.  And  from  the  judg- 
ment feat,  "  whofoever  is  not  found  written  in  the 
"  book  of  life  fliall  be  caft  into  the  lake  where  the 
^'  worm  dieth  not,  and  the  fire  is  not  quenched.  This 
"  is  the  fecond  death.'' 

The  fcriptures  defcribe  hell  as  a  place  of  defpair, 
not  of  hope — a  place  where  they  blafpheme  God,  be- 
caufe  of  their  pains,  and  repent  not  of  their  deeds, — 
Their  puniftiment,  far  from  having  a  tendency  to  lef- 
fen,  to  cure,  their  malignity  and  rage  againft  the 
HIGHEST,  doth  but  increafe  this  fpirit — a  fpirit  which 
indicates  utter  defpair.  The  oppofition  of  fallen  an- 
gels to  his  government  has  not,  fo  far  as  we  know,  aba- 
ted fince  they  were  caft  down  to  hell.  The  church  of 
God,  under  the  old  teftament  and  new,  have  had  a 
fevere  conflict  with  the  gates  of  hell.  The  Redeemer 
of  mankind  was  every  way  tempted  by  the  devil, 
who  conftantly  tempts  good  men,  and  reigns  in  the 
hearts  of  the  bad.  Unwearied  are  his  exertions  to 
corrupt  and  obftruct  the  gofpel,  feduce  its  difciples  to 
apoftatize,  or  to  indulge  a  falfe  hope.  He  goes  about 
feeking  whom  he  may  devour.  After  he  ihall 
]iave  been  bound  a  thoufand  years,  he  will  once  more 
be  loofed  from  his  prifon.  His  wrath  will  be  great ;  be- 
caufe  he  will  know  it  to  be  his  laft  effort  againft  the 
kingdom  of  ChriiR:,  and  that  his  time  will  be  fhort. 
If  abandoned  finners  of  the  human  race  will  be 
doomed  to  affociate  with  the  devil  and  his  angels^  will 
they  repent  and  give  glory  to  God  ?  Muft  they  not 


A'S    DIE    IN    THEIR    SINS.  ^85 

rather,  in  fuch  company,  be  ftrengthened  and  confirm- 
ed in  their  oppolition  to  him  ?  A  profligate  youth 
would  certainly  proceed  to  greater  excefs,  if  turned 
over  to  the  company  of  veterans  in  iniquity,  in  whom 
more  evil  fpirits  dwell  than  in  himfelf.  Would  you 
go  on  in  your  trefpafles,  unawed  by  the  anger  of  Al- 
mighty God  ?  Tbe  ?nountains  quake,  the  hills  melt,  and  the 
earth  is  burnt  at  his  prefence.  Who  canjiand  before  his  in- 
dignation ?  and  who  can  abide  i?i  thefiercenefs  of  his  anger  ? 
If  they  efcapednotwho  refufedhbn  that f pake  on  earth,  much 
tnorejhallnotwe  efcape,  if  we  turn  away  from  him  t  hat f peak- 
eth  from  heaven.  The  finally  impenitent  may  well  adopt 
the  language,  "  My  punifliment  is  greater  than  I  can 
''  bear.  From  thy  face  fhall  I  be  hid.  Let  the  day  per- 
"  ifh  .wherein  I  was  born.  Let  it  not  be  joined  unto  the 
"  days  of  the  year." 

You  Obje6l,  that  an  interminable  punifliment  ex- 
ceeds all  proportion  for  temporary  crimes.  lam  addrefs- 
ing  thofe  who  believe  that  a  fubmifiion  to  the  terms 
of  the  gofpel  is  the  only  way  of  deliverance  from  the 
ruins  of  the  apoftacy.  What  human  ideas  of  the  divine 
rectitude  may  be,  is  not  the  queftion  ;  but  whether  the 
gofpel  denounces  a  remedilefs  punifliment  againfl:  thofe 
who  die  in  their  fins.  That  it  doth,  appears,  I  think, 
from  what  has  been  fuggefted.  "  If  any  man  fliall  add 
"  unto  thefe  things,  God  fhaU  add  unto  him  the  plagues 
"  that  are  written  m  this  book :  And  if  any  man 
"  fliall  take  away  from  them,  God  fliall  take  away 
"  his  part  out  of  the  book  of  life.'*  You  will 
allow  that  a  civil  government  may  cut  off"  the  trai- 
tor, robber  and  murderer — that  the  maintenance  of 
order  and  peace,  public  and  private  fecurity  require 
the  excifion  of  fuch  offenders — that  a  community  mufl: 
otherwife  be  brought  to  defolation.  He  who  dies  in 
fin  under  the  gofpel  refembles  the  condemned  male- 
factor, who  fliould  refufe  a  proffer  of  pardon,  and  treat 
with  the  highefl;  indignity  the  meflenger  and  pur- 
chafer  of  it.  God  mav  punifli  fin  as  well  as  pardon  it. 

49 


S86  THE    STATE    OF    SUCH 

He  is  of  purer  eyes  than  to  behold  iniquity,  as  well  as 
rich  in  mercy.  And  certainly  the  contempt  of  mercy 
and  forbearance  calls  for  forer  punifhment. 

Sinners  are  much  inclined  to  leffen  the  heinoufnefs 
of  iin.  It  is  againft  the  fupreme  authority  of  heaven 
and  earth,  againft  the  order  and  happinefs  of  the  uni- 
verfe.  It  is  the  caufe  of  all  other  evils — of  all  the  judg- 
ments fent  upon  the  world.  It  fhould  be  viewed  as 
the  fcriptures  declare  it  to  be  in  its  nature  and  confe- 
quences — fuch  an  evil  as  it  appears  to  be  from  the  fa- 
crifice  of  the  Prince  of  life  to  expiate  it,  from  the  bitter 
effecls  of  it  in  this  world,  and  from  the  punilhments 
threatened  to  it  in  the  world  to  come.  The  intent  of 
the  gofpel,  and  the  buiinefs  of  its  minifters,  is,  to  per- 
fuade  men  to  be  reconciled  to  God  in  the  prefent 
ftate.  The  language  of  fuch  as  go  on  in  their  trefpaff- 
es,  is,  "  We  will  not  have  this  man  to  reign  over  us." 
"  They  fay  unto  God,  Depart  from  us."  If  annihilation 
is  to  be  the  end  of  the  unbelieving  and  impenitent,  what 
muft  be  the  perveriity  of  thofe  who  merit  fuch  a  pun« 
iftiment  as  this  ?  Formed  to  know,  love  and  enjoy  the 
greateft  and  beft  of  Beings ;  and,  when  by  difobedi- 
ence  become  obnoxious  to  his  judgment,  provided 
with  a  ranfom  from  iin,  death  and  hell ;  yet  fo  eftran- 
ged  from  God ! — fuch  contemners  of  infinite  mercy, 
that  they  muft  be  blotted  out  of  exiftence  !  I  repeat, 
God  who  is  rich  in  mercy  can  pun}.fh  as  well  as  pardon 
Iin.  Mercy  flighted  enhances  guilt.  Whatever  the  per- 
dition of  thofe  may  be  who  finally  neglect  the  great 
falvation,  it  is  fufficiently  terrible  to  perfuade  perilh- 
ing  finners  to  fly  for  refuge. 

Secondly,  Our  fubjed:  points  out  the  only  way  to 
efcape  the  doom  of  thofe  who  die  in  their  fins.     This 

is  FAITH  IN  JeSUS  ChRIST. 

The  wages  of  fin  is  death  i  This  punifhment  of  it  is 
reafonable,  if  the  law  of  which  it  is  the  tranfgreflion  is 
reafonable.  Rather  the  unfpeakable  gift  of  God  is 
trampled  upon  by  impenitent  finners.  And  is  it  not 
fit  that  fuch  contempt  fhould  leal  their  condemnation? 


'as  die  in  their  sins.  88*7 

Mercy  interferes  not  with  reditude.  God  will  not 
deny  himfelf.  The  way  of  pardon  through  the  Medi- 
ator of  his  appointment  can  be  doubted  only  on  the 
ground  of  our  unworthinefs,  and  the  myftery  of  God 
MANIFEST  IN  THE  FLESH  to  take  away  our  fins.  Shall 
we,  who  infinitely  need  mercy,  reje6t  it  on  account  of 
the  myfterious  way  in  which  it  is  offered  and  difpenfed? 
In  appointing  his  own  Son  to  be  our  ranfom  and  ad- 
vocate, the  love  of  God  is  difplayed  to  the  admiration 
of  angels.  He  will  not  pardon  fin  without  a  facrifice. 
Shall  finners  rejed  the  facrifice  he  hath  provided  ? 
Shall  traitors  prefcribe  the  way  in  which  their  lives, 
forfeited  to  public  juftice,  may  be  fpared  ?  All  the  pro- 
mifes  of  God  to  a  guilty  world  are  made  through  the 
atonement  and  intercefiion  of  his  well-beloved  Son. 
We  muft  have  an  interefl  in  Chrift,  or  die  in  our  fins. 
He  redeemeth  from  the  curfe  of  the  law :  The  Spirit 
of  life  in  him  maketh  free  from  fin.  A  ranfom  and  a 
moral  renovation  are  neceffary  to  the  reftoration  of 
apoftates.  We  "  are  bought  with  a  price,  even  the 
"  precious  blood  of  Jefus,  who  knew  no  fin."  And 
the  eternal  Spirit  of  his  purchafe  "  purgeth  the  con- 
"  fcience  from  dead  works  to  ferve  the  living  God.  He 
''  gave  himfelf  for  us,  that  he  might  redeem  us  from 
"  all  iniquity,  and  purify  to  himfelf  a  peculiar  people, 
*'  zealous  of  good  works.  To  as  many  as  receive  him, 
"  to  them  he  giveth  power  to  become  the  fons  of  God, 
"  even  to  them  who  believe  on  his  name."  Having 
fent  him  to  be  a  propitiation  for  our  fins,  God  "  may 
"  be  juft,  and  the  juflifier  of  believers  in  Jefus."  Gofpel 
faith  purifies  the  heart,  and  worketh  by  love.  In  the 
fubjed  of  it  the  flrong  holds  of  fin  are  "  pulled  down, 
"  and  every  thought  is  brought  into  captivity  to  the 
"  obedience  of  Chrift."  The  believer  has  no  confidence 
in  the  flefh  :  His  only  reliance  is  on  the  mediatorial 
righteoufnefs  of  Chrift.  He  contemplates  the  purity 
and  extent  of  the  divine  law,  his  own  pollution,  impo- 
tency  and  mifer)^  He  denies  himfelf,  takes  up  his 
crofs,  and  follows  Chrifl.     He  loathes  fin,  is  vile  in  his* 


388  ,THE    STATE   OF    SUCH 


own  eyes,  and  repents  in  duft  and  alhes.  He  difcern^ 
the  beauty  of  holinefs,  and  his  converfation  is  as  it  be- 
cometh  the  gofpel  of  Chrift. 

There  is  falvation  in  no  other.  No  other  hath  the  words 
of  eternal  life.  The  confequence  of  rejeding  him  muft 
therefore  be  fatal.  If  ye  believe  not  that  I  am  he,  ye 
fliall  die  in  your  lins.  The  words  were  addrefled  to 
thofe  who  were  invited  to  come  to  him  for  life — whom 
he  would  have  gathered — ^whofe  obftinacy  he  thus  la- 
mented :  "  O  that  thou  hadft  known,  in  this  thy  day, 
*'  the  things  of  thy  peace  !  If  we  fin  wilfully,  after  that 
"  we  have  received  the  knowledge  of  the  truth,  there 
*'  remaineth  no  more  facrifice  for  fm ;  but  a  certain 
"  looking  for  of  judgment  and  fiery  indignation, 
"  which  fhall  devour  the  adverfaries.'* 

It  has  been  maintained,  that  men  are  neither  to  be 
commended  for  believing,  nor  blamed  for  difbelievingc 
The  reafon  afligned  is,  that  if  fuch  evidence  is  offered 
as  convinces  the  mind,  its  affent  cannot  be  withheld ; 
and  otherwife  it  cannot  be  given.  Perhaps  no  fenti- 
ment  is  more  fallacious,  falfe,  and  dangerous.  The  rea- 
fon given  for  it  is  as  fallacious.  The  exiftence  and  per- 
fections of  an  invifible  Deity  are  evident  from  the 
frame  of  the  vifible  world :  Yet  there  have  been  and 
are  thofe  who  fay  there  is  po  God.  Is  ^theifrn  then  no 
crime  ?  The  atheifl  declares  that  the  evidence  for  the 
firfl  principle  of  religion  affords  not  conviction  to  his 
mind.  This,  according  to  the  above  reafoning,  is  a 
full  juflification  of  his  atheifm.  The  theifl,  on  the 
contrary,  clearly  fees  a  God  in  the  works  of  nature, 
and  is  imprefTed  with  the  belief  that  he  governs  the 
world,  and  is  the  rewarder  of  fuch  as  diligently  feek 
him.  Is  it  not  indifpenfible  to  believe  a  God,  in  whom 
we  live,  and  move,  and  have  our  being  ;  and  to  glori- 
fy him  accordingly  ?  Is  it  for  want  of  evidence  that  the 
atheifl  is  not  convinced  ?  "  The  heavens  declare  the 
"  glory  of  God,  and  the  firmament  fheweth  forth  his 
''  handy  work.  Day  unto  day  uttereth  fpeech,  and 
"  night  unto  night  flicweth  forth  knowledge.     God 


AS    DIE    IN    THEIR    SllSfS.  S89 

*^  hath  not  left  himfelf  without  witnefs''  in  any  fpot  of 
the  univerfe.  In  all  his  works  a  voice  is  heard.  The 
voice  of  reafon  and  confcience  within  unite  with  the 
voice  of  nature  without  to  prove  a  God.  But  neither 
the  voice  without  nor  the  voice  within  is  heard  by  the 
atheift.  He  will  not  be  perfuaded.  He  cannot  but 
feel  his  dependence,  though  he  will  not  acknowledge 
it.  He  can  neither  account  for  his  o>vn  exiftence  or 
prefervation,  nor  that  of  any  thing  elfe,  without  ad- 
jTiitting  a  God.  Still  he  will  not  believe.  A  review 
of  the  paft,  an  apprehenllon  of  the  future,  are  calculated 
to  imprefs  the  fentiment  of  a  Creator,  a  moral  Govern- 
our,  and  accountablenefs.  Yet  a  Creator,  a  moral 
Governour  is  difowned.  There  muft  then  be  great 
criminality  in  the  temper  of  the  atheift.  His  unwilling- 
nefs  to  believe  a  God  is  the  true  caufe  of  his  atheifm. 
The  divine  perfedlions  and  providence  are  difplayed  tq 
his  view,  np  lefs  than  to  the  view  of  others.  But  the 
language  of  his  heart  is,  I  would  there  were  no  God  ; 
Hence  all  his  thoughts  are  turned  to  the  fide  of  irreli- 
gion.  Were  he  npt  hardened  through  the  deceitful- 
nefs  of  fin,  he  would  believe.  Is  it  no  crime,  that 
through  the  pride  of  his  countenance  he  will  not  feel^; 
after  God? — that  he  hath  corrupted  his  mind,  and 
doth  abominable  works  ? 

The  fame  obfervations  are  applicable  to  the  rejecters 
of  revealed  reUgion.  Their  deeds  being  evil,  they  love 
darknefs  rather  than  light.  A  revelation  from  heaven 
is  poflible — is  greatly  to  be  defired  :  Man's  neceilities 
call  for  it.  Shall  he  not  enquire,  whether  the  Father 
of  lights  hatli  vouchfafed  the  inftruclion  fo  neccffary? 
whether  the  Father  of  mercies  hath  pitied  man  in  his 
dark  and  periiliing  ftate  ?  hath  laid  a  foundation  of 
hope  for  the  guilty  ?  If  the  guilty  will  not  be  at  the 
pains  to  examine  whether  God  hath  oflcred  the  light 
and  grace  which  their  circumftances  loudly  call  for — 
will  not  receive  his  teftimony — will  not  attend  to  the 
evidence  laid  before  them,  thev  refufe  to  hearken  unt<^ 
God.  ' 


S90  TJIE    STATE    OF    SUCH 

It  is  criminal,  in  an  high  degree,  to  fix  down  in  the 
conclufion,  that  whatever  may  be  offered  to  mankind 
as  divine  revelation  muft  proceed  from  fidion  and 
fraud.  This  is  neither  more  nor  lefs  than  to  determine 
that  God  never  will  nor  can  make  a  revelation  of  his 
will;  or  if  he  fhould,  that  his  creatures  are  not  obliged 
to  receive  it — that  they  may  refufe  to  be  taught  of 
God.  If  we  demand  irrefiftible  evidence,  or  fuch  as 
the  nature  of  the  thing  does  not  admit — ^If  we  examine 
with  a  view  to  cavil — -If  we  will  not  admit  the  evidence 
which  is  abundantly  fatisfad:ory  in  other  matters,  a 
plain  account  may  be  given  of  our  unbelief — -fuch  an 
account  as  furnifhes  the  materials  of  our  condemnation. 
To  negled  and  abufe  the  means  and  opportunities  of 
faith  is  to  reject:  the  counfel  of  God  againft  ourfelves. 
The  love  of  the  truth  is  req^uifite  to  the  knowledge  of 
it  and  eftablifhment  in  it. 

You  fee  the  fource  of  infidelity  in  an  enlightened 
age.  Unbelief  is  a  fin ;  yea,  it  is  the  fource  of  all 
other  fms.  The  Spirit  of  truth  reproveth  the  world 
of  iin  ;  becaufe  they  believe  not  in  Jefus  Chrifl  as  fent 
of  God.  The  firfl  apoflate  and  deceiver,  who  abode, 
not  in  the  truth,  was  afliduous  to  involve  the  human 
race  in  the  fime  condemnation  with  himfelf.  In  imi- 
tation of  him,  infidels  take  pains  to  involve  as  many  as 
they  can  in  their  own  guilt.  Their  folly  and  prefump- 
tion  muil  be  confelled,  if  they  fhall  die  in  their  fms. 

The  nominal  Chriftian,  while  he  cenfures  avowed 
infidels,  fhould  reflecl  that  his  own  faith  is  no  other 
fchan  that  of  devils.  For  fuch  is  faith  without  works. 
If  unbelief  is  an  heinous  fin,  faith  is  a  precious  grace. 
But  faith  of  what  kind  ?  Not  the  faith  of  fuch  as  love 
the  praife  of  men  more  than  that  of  God.  Nor  the 
faith  of  fuch  as  fall  away  in  a  time  of  trial :  But  be- 
Jicv'mg  ivith  ibp  heart  iinio  rightcoufnefs — -faith  which 
o^oer comes  the  world— faith  which  is  the  fuhflance  of  things 
hoped  for  ^  and  the  evidence  of  things  not  fcen — the  faith 
of  fuch  as  are  crucified  with  Chrijl — fuch  as  live  in  the 


AS    DIE    IN    THEIR    SINS.  391 

fiefli  by  the  faith  of  the  Son  of  G<5i— -fuch  as  are  rooted 
and  grounded  in  love^  who  are  conformed  to  the  Image  of 
Chrift — in  whofe  hearts  he  dwelleth  by  faith.  This 
faith  is  the  great  principle  of  evangelical  obedience — 
an  inward  fubmiflion  to  Chrift,  a  confent  that  he 
ihould  reign  over  us.  The  believer,  to  whom  he  is 
precious,  is  "  filled  with  the  fruits  of  righteoufnefs, 
"  which  are  by  Jefus  Chrift  to  the  praife  and  glory  of 
*'  God."  He  Came  to  fave  from  lin.  Sin  hath  no  do- 
minion over  Chriftians.  They  "  yield  themfelves  un- 
*'  to  God  as  alive  from  the  dead.  Having  their  fruit 
*'  unto  holinefs,  the  end  is  eternal  life.'* 

Sin  and  righteoufnefs,  enmity  againft  God  and  re- 
conciliation to  him,  unbelief  and  faith,  walking  after 
the  flefli  and  after  the  Spirit,  death  and  life,  damna- 
tion and  falvation,  are  expreffions  ufed  in  fcripture  to 
defcribe  oppoiite  characters  and  ftates.  What  founda- 
tion is  there  for  the  opinion  that  the  whole  human  race 
are  adually  in  a  juftified  ftate  through  the  Redeemer  ? 
What  concord  hath  Chrift  with  Belial  ?  or  what  agree- 
ment hath  the  temple  of  God  with  idols  ?  or  what 
part  hath  a  believer  with  an  infidel  ?  Should  the  opin- 
ion of  the  final  falvation  of  all  men  be  true,  nothing 
is  hazarded  by  embracing  and  ading  upon  the  dod:rme 
which  denies  it.  But  fhould  it  prove  falfe,  irretriev- 
able ruin  muft  be  the  confequence  of  prefuming  upon  its 
truth.  No  Wife  man  can  hefitate  a  moment,  which 
fide  to  embrace,  where  the  difference  in  point  of  fafe- 
ty  is  fo  obvious  and  great.  While  nothing  is  hazarded 
by  embracing  one  fide,  every  thing  is  hazarded  by 
venturing  on  the  other.  One  will  certainly  ifliie  in 
eternal  happinefs  ;  the  other  may  iffue  in  everlafting 
deftruclion.  He  muft  be  a  fool  indeed,  who  would 
venture  his  foul  on  the  prefumption  that  all  men  will 
be  faved,  and  on  this  prefumption  fhall  negleCl  the  pre- 
fent  day  of  falvation. 

Thofe  who  die  in  their  fins,  and  thofe  that  believe 
in  Jefus,  who  came  to  fave  finners,  are  diftinguilhed 


S92  THE    STATE   or    SUCH 

from  each  other  in  character  and  ftate.  They  are  diC- 
tinguiilied  here,  and  will  be  hereafter.  The  Lord 
knoweth  them  who  are  his.  They  are  made  meet  fot 
the  fociety,  employments  and  blifs  of  the  world  above. 
They,  as  the  friends  of  Chrift,  Ihall  have  an  entrance 
miniflered  unto  them  into  the  everlafting  kingdom  of 
our  Lord.  But  his  enemies  fhall  be  caft  out.  Revela- 
tion guides  us  no  further.  Men  may  indulge  any  con- 
jectures :  But  they  run  an  amazing  hazard  in  trufting 
to  conjecture  againfl  the  clear  voice  of  the  facred  fcrip- 
tures.  We  have  no  concern  but  with  the  public  reve- 
lation in  the  old  and  new  teftament.  Suppofe  a  further 
revelation  may  be  made,  we  know  rrot  what  it  will 
be  :  It  certainly  cannot  contradict  that  already  made, 
which  is  the  only  rule  of  faith  and  practice  to  us. — 
"  To  the  law,  and  to  the  teftimony ;  if  they  fpeak 
"  not  according  to  this  word,  there  is  no  light  in 
"  them.'* 

A  fenfe  of  future  judgment  and  retributions  is  im- 
paired, and  may  be  deitroyed,  by  a  vicious  life,  and 
by  the  doctrine  of  fatality.  While  reflection  is  afleep, 
while  refinements  in  fcepticifm  are  cherifhed,  iinners 
are  unconfcious  that  they  are  on  the  brink  of  a  fatal 
precipice — that  hell  from  beneath  is  open  to  receive 
them.  "  If  the  righteous  fcarcely  be  faved,  where 
^'  fliair'  thofe  appear  who  harden  inftn  ? 

Gloomy  indeed  muft  the  lliadow  of  death  be  to 
a  finner  under  guilt  uncancelled,  fcarce  daring  to  lift 
his  eyes  to  heaven,  and  beg  for  mercy.  A  review  of 
life  wafted  and  abufed — counfel,  warnings,  reproofs, 
offers  of  mercy  flighted,  will  naturally  awaken  appre- 
heniions,  that  it  may  be  unavailing,  too  late,  to  folicit 
what  has  been  long  flighted.  Or  fliould  fuch,  as  are 
yet  in  their  fms,  be  unconcerned,  and  even  confident, 
in  the  day  of  death,  this  is  to  rufli  into  the  prefence  of 
their  Judge  as  the  horfe  into  the  battle. 

Will  no  after  propofals  of  reconciliation  be  made  to 
fuch  as  die  in  fin  ?  Whv  fliould  anv  finner  flatter  him^ 


AS    DIE    IN    THEIR    SINS.  S93 

felf  that  he  may  have  a  more  convenient  feafon  to  turn 
to  God  than  the  prefent  ?  It  is  furely  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God,  while  eftranged 
from  him.  Before  judgment  examine  thyfelf ;  and  in  the 
day  of  vifttation  thou  fhalt  find  mercy.  Think  upon  the 
wrath  that  fhall  he  at  the  end,  and  the  time  of  vengeance 
when  he  fhall  turn  away  his  face. 

It  is  not  that  the  death  of  finners  is  any  pleafure  to 
Gad.  He  is  not  wilHng  that  any  ihould  perifh.  He 
v^^aiteth  that  he  may  be  gracious.  He  expoftulateth 
with  them.  Why  will  ye  die  ?  But  they  take  occaiion, 
from  his  forbearance,  to  harden  againft  the  denuncia- 
tions of  his  wrath.  The  fabled  tartarus  of  the  heathen 
proved  a  greater  reftraint  to  them,  than  the  revelation 
of  the  wrath  of  God  againft  the  unrighteoufnefs  and 
ungodlinefs  of  men  is  to  many  under  the  light  of  the 
gofpel.  The  fcenes  of  eternity,  being  out  of  light 
and  future,  are  forgotten,  or  regarded  as  ficlions. 
Sinners  would  not  be  difturbed  in  their  fins.  Though 
affured  that  iniquity,  perfifted  in,  muft  be  their  ruin, 
they  go  on  in  their  trefpaffes.  They  either  flatter 
themfelves  that  they  fliall  have  a  further  fpace  for  re- 
pentance, or  difbelieve  that  foul  and  body  Ihall  be  de- 
stroyed in  hell,  if  they  die  impenitent.  An  awakened 
finner  can  excufe  no  delay  to  his  confcience.  Every 
plea  for  procraftination  is  to  plead  for  the  privilege  of 
living  without  reflection.  Is  this  a  privilege?  You 
are  an  intelligent  and  accountable  creature.  You  are 
bound  to  an  eternal  world,  to  exift  in  blifs,  or  woe, 
according  to  the  character  formed  in  this  fliort  proba- 
tionary ftate — a  ftate  which  may  not  continue  tiU  to- 
morrow. Sinners  have  every  reafon  to  make  hafte, 
to  make  no  delay,  in  turning  their  feet  into  God's 
commandments.  The  declaration  of  the  God  of 
truth,  the  anguifli  and  horrour  of  impenitents  in  the 
day  of  calamity  and  danger,  their  own  inward  re- 
proaches and  apprehenfions,  unite  to  fliew  that  una- 
mending wickednefs  \\A\\  be  bitternefs  in  the  end. 

50 


S94     THE  STATE  OF  SUCH  AS  DIE  IN  THEIR  SINS. 

The  pleafures  of  fin  are  momentary,  fenfual  and  bru- 
tal ;  or  they  are  infernal.  They  are  overbalanced  by 
the  pain  and  torment  which  accompany  and  follow 
them.  Life  and  death  are  fet  before  us,  blefiing  and 
curfing.     Either  depends  on  our  own  choice. 

Should  it  not  then  be  the  earlieft  and  moft  impor- 
tunate enquiry.  What  /hall  I  do  to  be  faved?  The  an- 
fwer  is.  Believe  in  the  Lord  Jefus  Chriji,  He  only  hkth 
power  to  fave  from  fin  and  wrath.  He  is  able  to  fave 
to  the  uttermoll  all  that  come  to  God  by  him.  For  he 
offered  a  perfect  facrifice  for  fin,  and  ever  liveth  to 
make  interceflion  for  tranfgrelTors.  Admit  a  convic- 
tion of  your  guilt  and  mifery,  your  impotency  through 
indwelling  fin.  Know  that  fin  is  exceeding  finful,  the 
accurfed  thing,  the  caufe  of  all  other  evil,  befieve  in 
the  all-fufficiency  of  Chrift.  Commit  your  fouls  to 
him  in  well  doing,  before  the  day  of  the  Lord's  anger. 
Think  not  of  continuing  in  fin,  that  grace  may  abound. 
For  what  is  this  but  to  make  the  gofpel,  which  was 
ordained  to  life^  a  favour  of  death  unto  death  ?  Thofe, 
who  defpife  the  riches  of  mercy  and  long  fufFering, 
are  veflels  of  wrath  fitted  for  defl:ru6tion.  Befieve 
and  fly  for  refuge  before  the  decree  bring  forth,  which 
cannot  be  reverfed,  appointing  your  portion  with  thofe 
who  believe  and  tremble  in  hell. 

The  w^ords,  which  have  been  under  confideration, 
fet  before  us  the  way  of  life,  and  the  way  of  death. 
Believe  that  Jefus  Chrift  is  the  Son  of  God,  and  you 
fhall  have  life  through  his  name.  No  other  hath  the 
words  of  eternal  life.  If  you  will  not  come  to  him 
for  life,  if  you  live  in  fin,  you  are  in  the  way  to  eter- 
nal death.  Confider  the  oppofite  ifiiie  of  faith  and 
unbeHef :  And  the  Lord  incHne  your  hearts  to  choofe 
Hfe. 


SERMON  XXVL 

THE  FUTURE  BLESSEDNESS  OF  THE 
RIGHTEOUS. 


I  THESSALONIANS,  W.   14. 

FOR  IF  WE  BELIEVE  THAT  JESUS  DIED   AND    ROSE    AGAIN,    EVEN  SO  THEM 
ALSO  WHO  SLEEP  IN  JESUS  WILL  GOD  BRING  WITH  HIM. 

•.<-.<..<-<©<^©>.  >.>■•>.. 

X  HE  words  call  our  attention  to  the  future  bleff- 
ednefs  of  believers.  It  is  incumbent  on  me  to  ftate  and 
to  evince  this  doctrine. 

The  fcriptures  fpeak  of  death  as  2iJIeep,  The  com- 
mon death  of  all  men  is  thus  reprefented.  "  Man  lieth 
*'  down,  and  fhall  not  awake,  nor  be  raifed  out  oijleep 
"  till  the  heavens  be  no  more.  They  who  Jleep  in  the 
"  duft  of  the  earth  Ihall  awake ;  fome  to  everlafting 
"  life,  fome  to  fhame  and  everlafting  contempt.'* 
Speaking  of  thofe  who  perilhed  in  the  deluge,  Mofes 
faith,  T/?^)/  are  as  a  Jleep,  The  pfalmift  prayed,"  Light- 
"  en  mine  eyes,  that  I  Ileep  not  the  Jleep  of  death.* 

But  to  Ileep  in  Jesus  is  appropriate  to  fuch  as  die  in 
the  Lord;  that  is,  in  the  faith  and  hope  of  the  gofpel — 
the  CO nt raft  to  dying  in  fins,  alienated  from  God.  We 
meet  with  the  fame  expreflion  as  that  before  us,  1  Cor. 
XV.  18.  They  who  are  fallen  ajleep  in  J  ejus.  Death  to  a 
good  man  is  refemblcd  to  taking  reft  by  Ileep;  becaufe 
he  "  refts  from  his  labours"  and  fufterings.  "  David, 
"  having  ferved  his  generation  by  the  will  of  God,  fell 
"  on  fleep.'*  Some  of  his  laft  words  were,  "  Thou 
"  haft  made  with  me  an  everlafting  covenant  ordered 
"  in  all  things  and  fure." 


396  THE    FUTURE    BLESSEDNESS 

The  do6lrine  of  the  torpor  or  infenfibility  of  the  foul 
at  death  is  inadmiffible  upon  the  principles  of  our  faith. 
Thefe  affure  us,  that  thofe,  who  fleep  in  Jefus,  enter  into 
the  joy  of  their  Lord — are  with  him  in  paradife.  Says 
our  apoftle,  "  We  are  confident  and  willing  rather  to 
"  be  abfent  from  the  body,  and  to  be  prefent  with  the 
"  Lord.  I  have  a  defire  to  depart,  and  to  be  with 
"  Chrift,  which  is  far  better."  When  the  righteous  are 
taken  away,  they  enter  into  peace,  Lazarus  at  his  death 
was  conveyed  by  angek  to  Abraham's  bofom.  Now  he 
is  comforted.  "  I  am,"  faid  God,  (after  the  death  of  the 
three  patriarchs)  "  the  God  of  Abraham,  Ifaac  and  Ja- 
"  cob.  iV(9-zc  he  is  not  the  God  of  the  dead^  but  of  the  liv- 
"  ing.''  After  they  flept  in  the  duft,  they  lived  to  God, 
and  enjoyed  him  as  their  portion.  The  pious  dead  "  in- 
*'  herit  the  promifes."  To  iiiherit  the  promifes^  to  be 
prefent  with  the  Lord^  implies  a  ftate  of  perception  and 
blifs.  Nor  is  there  any  reafonable  prefumption  againil 
the  opinion,  that  the  foul,  dillodged  from  its  earthly 
tabernacle,  perceives  and  acls  more  freely,  than  it  does 
in  union  with  it.  This  material  body  may  rather  clog 
and  embarrafs  the  faculties  of  the  foul  than  affift  them. 

Indeed,  mental  perception  is  often  clogged,  and 
fometimes  appears  to  be  wholly  fufpended,  while  body 
and  foul  are  united.  Will  it  therefore  follow,  that, 
when  the  union  is  diffolved,  the  foul  does  not  refume 
its  activity  ?  Do  perception,  intelligence  and  vigour 
depend  on  a  connection  with  matter  ?  There  are,  you 
will  admit,  intelligent  beings,  who  excel  in  mental  dif- 
cernment  and  activity,  though  they  never  had  any  fuch 
connection.  He  who  is  perfect  in  knowledge,  is  a  pure 
and  perfect  Spirit. 

If  they  who  die  in  the  Lord,  are  bkffed  from  thence- 
forth— if  it  is  far  better  with  them,  than  while  they 
abode  in  the  flefh,  then  the  foul  is  not  inactive  at  death. 
For  in  this  probationary  ftate,  Chrift's  joy  is  in  believ- 
ers :  His  peace  pajjeih  all  iwdcrfianding.  True,  they 
have  to  ftruggic  with  tribulation  and  temptation  :  But 


OF    THE    RIGHTEOUS.  397 

thefe  are  "  working  out  for  them  a  far  more  exceed- 
"  ing  weight  of  eternal  glory."  Their  continuance  in 
the  flefh  alfo  fubferves  the  caufe  of  Chrift.  Would  it 
then  be  eligible  to  forego  this  peace  and  thefe  advan- 
tages for  a  ftate  of  entire  infenfibiUty  ?  Why  was  Paul 
in  a  ftrait  whether  to  die  or  live  ?  how  was  death  gain 
to  him,  if  it  wholly  fufpends  the  noble  powers  of  the 
foul  ?  To  him  to  Hve  was  Chrift.  No  one  poflefled  a 
warmer,  or  a  more  enlightened,  zeal  for  the  gofpel ;  or 
contributed  more  to  the  fpread  of  it — to  the  fupport, 
proficiency  and  confolation  of  its  difciples.  When  his 
life  was  fo  much  to  the  honour  of  Chrift,  and  the  im- 
mortal interefts  of  Chriftians — when  he  knew  how 
much  Chrift  would  be  magnified  in  his  body;  why 
had  this  chief  of  faints  a  wifti  to  depart,  if  departed 
fpirits  are  as  fenfelefs  as  the  body  in  the  grave  ?  Let  us 
not  cherifti  the  uncomfortable — niay  I  not  fay  the  un- 
fcriptural  and  unphilofophical  opinion  ? 

The  fpirits  of  juji  men^  of  them  who  fleep  in  Jefus^  are 
made  perfect*  We  cannot  fay  after  what  manner  they 
exift — what  are  their  employments — what  is  their  blifs. 
But  the  fcriptures  warrant  us  to  fay  thus  much  :  They 
are  releafed  from  all  the  burdens  under  which  they 
groaned  in  this  earthly  tabernacle — from  all  afflicfion 
of  body  or  mind — from  all  imperfeclion  and  fin-— from 
all  temptation  and  danger.  They  have  an  intuitive 
view  of  Chrift  in  the  feparate  ftate — an  immediate  af- 
furance  and  unintermitting  manifeftations  of  his  fpe- 
cial  love — fuch  fulnefs  of  unmingled  happinefs  as  the 
feparate  ftate  will  admit.  Their  fcfd  refts  in  hope  of  a 
joyful  refurreflion. 

The  fcriptures  are  our  only  guide  on  the  fubjecl  of  a 
future  life.  They  inform  us  in  general  of  the  future  blefl"- 
ednefs  of  them  that  fleep  in  Jefus  ;  and,  by  a  variety  of 
exprefiion,  lead  ws  to  conclude,  that  this  bleflednefs 
commenceth  at  death.  Why  then  ftiould  any  fuppofe 
that  it  v/ill  be  deferred  until  the  refurredion  ?    why 


398  THE    FUTURE    BLEbSEDNESS 

fuppofe  the  intermediate  flate  to  be  a  ftate  of  infenfi- 
bility  ?  Though  the  world  to  come  is  very  much  un- 
known,  it  is  yet  a  fatisfa6lion  to  be  affured  in  general, 
that  the  exchange   of  worlds  not  only  liberates  the 
faithful  from  all  fin  and  temptation,  from  all  forrow, 
pain  and  anxiety ;  but  alfo  introduceth  them  to  the 
prefence  of  Chrift — that  to  be  abfent  from  the  body 
is  to  be  prefent  with  the  Lord.     In  this  view  the  day 
of  death  is  better  than  the  day  of  their  birth.     At  their 
birth  they  came  into  a  world  full  of  trouble  and  fnares, 
Defcended  from  a  corrupt  ftock,  pollution  was  the 
condition  of  their  birth  ;  but  death,  the  laft  enemy, 
diffolves  their  connection  with  the  firft  Adam.     The 
body  is  dead^  becaufe  of  fin  ;  the  fpirit  is  life^  becaufe  of 
righteoufnefs,     "  The  fouls  of  the  righteous  are  in  the 
"  hands  of  God,  and  there  fhall  no  torment  touch 
"  them.     In  the  fight  of  the  unwife,  their  departure 
"  is  taken  for  mifery,   and  their  end  to  be  without 
"  honour.     But  they  are  in  peace,  and  their  hope  is 
"  full  of  immortality."     While  they  lived,  the  feal  of 
the  Spirit  was  "  the  earneft  of  their  inheritance,  un- 
"  til  the  redemption  of  the  purchafed  pofTeflion." 

They  fLeep  in  him  who  hath  the  keys  of  hell  and  of 
death.  Our  fubjecl  refers  us  to  his  fecond  coming, 
when  the  body,  redeemed  from  corruption,  raifed  in 
glory,  will  be  a  lit  habitation  for  the  purified,  perfect- 
ed fpirit.  If  we  believe  that  Jefus  died  and  rofe  again, 
even  fo  the  111  alfo  that  Jleep  in  Jefus  will  God  bring  with 
him.  The  refurrection  and  fecond  coming  of  Chrift 
are  here  mentioned  as  truths  afruredly  believed.  Did 
Jefus  die  and  rife  again  ?  There  is  a  fure  hope  of  the 
refurrection  and  glory  of  all  v<^ho  fleep  in  him.  The?n 
will  God  bring  with  him.  ^'  If  Chrilt  be  not  raifed, 
*'  your  {^iLh  is  vain  ;  ye  are  yet  in  your  fins.  Thea 
"  they  alio,  who  arc  fallen  afleep  in  Chriit,  are  perifli- 
"  ed.  If  in  this  life  only  we  have  hope  in  Chrift,  we 
"  are  of  all  men  moft  miferable.  But  now  is  Chrift 
^''  rifen  from  the  dead,  and  become  the  firft  fruits  of 


OF    THE    RIGHTEOUS.  399 

"  them  that  llept.  Every  man  in  his  own  order : 
'*  Chrift  the  firft  fruits ;  afterwards  they  who  are 
"  Chrift's  at  his  coming."  He  abolijhed  deaths  and 
brought  life  and  immortality  to  light. 

The  refurredlion  of  the  body  was  wholly  unknown 
to  the  heathen  :  It  is  declared  but  in  a  few  pafTages  of 
the  Jewifh  fcriptures,  and  but  obfcurely  in  fome  of 
thefe.  By  the  firft  Adam  came  death  ;  by  the  fecond, 
the  refurre^lion  from  the  dead.  He  is  able  to  quicken 
the  mortal  bodies  of  thofe  who  fleep  in  him.  They 
"  have  borne  the  image  of  the  earthly,  and  ftiall  alfo 
"  bear  the  image  of  the  heavenly.  It  does  not  yet  ap- 
"  pear"  what  this  means.  But  while  they  abode  in 
the  fleih,  their  "  converfation  was  in  heaven,  from 
"  whence  alfo  they  looked  for  the  Saviour,  the  Lord 
"  Jefus  Chrift  ;  who  ftiall  change  their  vile  body,  that 
*'  it  may  be  fafliioned  like  unto  his  glorious  body,  ac- 
*'  cording  to  the  mighty  working,  whereby  he  is  able 
*'  even  to  fubdue  all  things  to  himfelf."  In  this  hope, 
they  fleep  in  him,  waiting  for  the  redemption  of  the  bo- 
dy, "  The  Lord  Jefus  will  come  to  be  admired  and 
''  glorified  in  all  them  that  believe." 

From  the  15th  verfe  of  the  context  we  learn,  that 
thofe  who  ftiall  be  "  alive  at  the  coming  of  the  Lord, 
"  ftiall  not  prevent  them  that  fleep."  The  next  verfe 
explains  this  :  The  dead  in  Chrift  fhall  rife  firft,  "  Then 
"  they  who  are  alive  ftiall  be  caught  up  with"  the  raif- 
ed  faints,  "  to  meet  the  Lord  in  the  air.  We  ftiall  not 
''  all  fleep,"  fays'the  fame  apoftle  ;  "  but  we  ftiall  aft  be 
"  changed,  in  a  moment,  in  the  twinkling  of  an  eye, 
"  at  the  laft  trump  ;  and  the  dead  ftiall  be  raifed  incor- 
"  ruptibk."  The  mortal  bodies  of  the  living  faints 
wiU,  at  the  appointed  time,  be  inftantly  changed,  and 
-put  on  immortality. 

Do  you  enquire.  What  body  wiU  the  faints  aftume 
at  the  coming  of  the  Lord?  We  can  anfwcr  you  only 
in  the  words  of  our  apoftle :  "  It  is  fown  in  corrup- 
"  tion,  it  is  raifed  in  incorruption  :  It  is  fown  in  dif- 


40O  THE    FUTURE    BLESSEDNESS 

"  honour,  it  is  raifed  in  glory  :  It  is  fown  in  weaknefs^ 
*'  it  is  raifed  in  power :  It  is  fown  a  natural  body,  it 
"  is  raifed  a  fpiritual  body." 

St.  Peter  exhorts  believers,  "  Gird  up  the  loins  of 
"  your  mind,  be  fober,  and  hope  to  the  end,  for  the 
"  grace  that  is  to  be  brought  unto  you  at  the  revela- 
"  tion  of  Jefus  Chrift."  ^St.  Paul,  fpeaking  of  this 
grace,  defcribes  it  as  a  crown  of  righteoufnefs^  which  the 
Redeemer,  on  his  throne  of  judgment,  fhall  affign, 
"  at  that,  day  unto  all  them  who  love  his  appearing." 
That  day  wdll  be  the  manifejiation  of  the  fans  of  God — 
their  deliverance  from  the  bondage  of  corruption  into  glorious 
liberty.  The  fecond  death  hath  no  power  over  them. 
How  changed  at  the  refurredion  !  What  great  altera- 
tions of  the  body  of  fin  and  death  are  neceflary  to  fit 
it  for  the  reiidence  of  a  fpirit  no  longer  fubjeA  unto 
fm  ? 

Whatever  the  blefiednefs  of  believers,  as  foon  as 
they  fleep  in  Jefus,  and  during  the  feparate  ftate  of 
exiflence,  additional  perfection  and  glory  await  them 
when  they  fhall  rife  in  his  image.  "  When  his  glory 
''  fhall  be  revealed,  they  fhall  appear  with  him  in  glo- 
"  ry.  The  children  of  the  refurrecfion  are  as  the  an- 
"  gels  of  God  in  heaven."  What  new  fources  of  in- 
formation !  what  extended  capacities  of  enjoyment 
and  improvement,  when  affociated  with  angelic  hofls, 
who  never  revolted — united  in  worfhip — aflimilated 
in  holinefs  and  blifs  !  "  To  him  that  overcometh,  will 
"  I  grant  to  fit  with  me  in  my  throne.  The  Lord, 
"  the  righteous  Judge,  will,  at  that  day,  give  a  crown 
*'  of  righteoufnefs  unto  all  them  that  love  his  appear- 
"  ing  ;  and  they  fhall  reign  as  kings  for  ever  and  ever." 
The  redeemed  from  among  men,  with  thoufands 
of  thoufands  of  angels,  have  one  heart.  Their  wor- 
fhip is  one :  It  hath  no  languor  or  intermiilion.  Per- 
fect love  cafts  out  fear,  exempts  from  ail  doubts,  and 
makes  the  blifs  of  each  the  blifs  of  all.  In  the  pre- 
fence  and  enjoymejit  of  him  '•  who  only  hath  immor- 


I 


bP    THE    RIGHTEOtJS.  401 

"  tality,  who  dwelleth  in  the  light  unto  which  no 
"  man  can  approach,  whom  no  man  hath  feen  or  can 
"  fee,  there  is  fulnefs  of  joy.  There  is  no  night  there, 
"  nor  any  need  of  the  fun.  The  glory  of  God  and 
"  the  Lamb  is  the  light  of  that  world.  "  There  is 
"  a  pure  river  of  water  of  life,  clear  as  cryftal,  pro- 
"  ceeding  out  of  the  throne  of  God  and  the  Lamb. 
"  There  is  the  tree  of  life,  bearing  twelve  manner  of 
"  fruit,  and  yielding  her  fruit  every  month  ;  and  the 
"  leaves  of  the  tree  are  for  the  healing  of  the  nations." 
But  who  can  fpeak  of  thefe  things  worthily  ?  Were 
we  to  dwel]  on  the  fubjecl,  we  could  fpeak  only  as 
children.  It  fatisfies  the  Chriftian,  that  he  knows 
whom  he  hath  believed ;  and  is  perfuaded  that  he  is 
able  to  keep  what  is  committed  to  him.  Hope  unto 
the  end  for  the  expelled  grace  at  the  revelation  of 
Jefus  Chrift,  who  endured  the  crofs  for  our  fakes. 
Therefore  "  God  raifed  him  from  the  dead,  and  gave 
"  him  glory,  that  our  faith  and  hope  might  be  in  God" 
through  him  :  "  Which  hope  we  have  as  an  anchor  to 
"  the  foul,  fure  and  ftedfafl ;  and  which  entereth  into 
"  that  within  the  vail ;  whither  the  forerunner  is  for 
"  us  entered,  even  Jefus." 

The  heathen,  entirely  ignorant  of  the  do^lrine  of 
the  relurreclion,  and  in  great  darknefs  with  refpecl  to 
the  immortality  of  the  foul,  were  without  God,  and 
without  hope.  They  forrowed  for  deceafed  friends,  as 
though  death  had  blotted  them  from  exiftence.  Even 
the  wifer  and  better  part  of  the  pagans  had  many 
doubts  as  to  any  future  exiftence.  Thofe  whcfe 
minds  preponderated  in  the  belief  of  the  fouFs  im- 
mortality, feem  to  have  limited  it  to  a  few  great  and 
good  men.  ,  Or  if  they  fpake  of  the  future  exiftence 
of  the  generality  of  mankind,  they  affigned  them  a 
tranfmigration  into  various  kinds  of  animals,  and 
thus  brutalized  the  rational  nature.  This  confufton 
and  uncertainty  refpecling  a  future  life  accounts  for 
their  wild  lamentation  over  the  dead — making  them-- 

51 


46^  THE    FUTURE    BLESSEDNESS 

/elves  bald — cutting  them/elves  with  lancets — afcending  the 
funeral  pile — ento7ubing  the  livi?tg  ivith  the  dead — evi- 
babning^  kc.  Some,  with  philofophic  apathy,  refign- 
ed  themfelves  to  their  fate^  afFeding  a  total  indiffer- 
ence to  the  forrows,  miferies  and  enjoyments  of  hfe^ 
and  to  its  doling  fcene.  The  defire  of  fame  after 
death  proved  an  incentive  to  fome  laudable  deeds. 
How  precarious  are  fuch  motives  ?  how  vain  fuch  pre- 
tences ? 

The  Chriftian,  with  clear  and  inconteftible  proof  of 
eternal  retributions,  looks  for  the  bleffed  hope,  and 
endures  to  the  end  of  life,  v/hatever  its  croffes.  His 
work  of  faith,  and  labour  of  love,  and  patience  of 
hope  bear  witnefs  to  his  fuperior  principles,  motives 
and  maxims  of  condu6t.  Affli<5tion  is  not  joyous,  but 
grievous.  At  the  fame  time,  "  the  work  of  righteouf- 
^'  nefs  is  peace  j  and  the  effect  of  righteoufnefs  is  quiet- 
"  nefs  and  affurance  forever."  He  believes  that  all  pain, 
forrow,  darknefs  and  temptation  will  be  fucceeded  by 
eternal  reft,  joy,  light,  and  exemption  from  fin  and 
temptation.  He  believes  that  his  friends,  who  lleep 
in  Jefus,  are  now  reaping  the  harveft  of  their  labours 
and  fufferings — that  in  a  little  time  he  fhall  be  with 
them,  never  to  be  feparated,  in  the  world  of  endlefs 
joy.  What  abundant  confolation  does  his  faith  yield 
him  concerning  pious  friends  removed  from  him,  ne- 
ver to  return  ?  They  are  not  dead,  but  Jleep — ileep  in 
Jefus,  who  is  the  refurreclion  and  the  life.  The  believer 
in  Jefus  is  not  at  the  mercy  of  chance  or  fatality  :  He 
is  in  the  hands  of  an  all- wife,  powerful,  holy  and  mer- 
ciful God,  the  rewarder  of  them  who  diligently  feek 
him — a  God  who  will  not  fuffer  him  to  be  tempted 
above  that  he  is  able.  The  gofpel  of  Chrift,  elevating 
our  profpefe  above  earth  and  time,  teaches  to  rejoice 
as  though  we  rejoiced  not,  and  to  weep  as  though  we 
wept  not — to  let  our  moderation  be  known  ;  becaufe 
the  Lord  is  at  hand :  It  recommends  a  life  of  faith, 


OF    THE    RIGHTEOUS.  403 

hope  and  charity ;  of  acquiefcence  in  the  will  of  our 
heavenly  Father,  whofe  good  pleafure  it  is  to  give  the 
kingdom  to  all  of  this  charadler.  ^'  If  ye  then  be  rifen 
"  with  Chrift,  feek  thofe  things  which  are  alDove, 
"  where  Chrift  is  at  the  right  hand  of  God.  Set  your 
"  affedion  on  things  above,  not  on  things  on  the  earth. 
"  For  ye  are  dead,  and  your  life  is  hid  with  Chrift  in 
*'  God.  When  Chrift,  who  is  our  life,  fliall  appear^ 
"  then  Ihall  ye  alfo  appear  with  him  in  glory." 

The  gofpel  is  the  charter  of  all  our  privileges  and 
hopes  as  fallen  creatures.  The  counfel  of  peace  there- 
in revealed  is  immutable  as  the  promife  and  oath  of 
the  God  of  truth^immutable  as  Jefus  Chrift,  "  the 
"  faithful  and  true  witnefs,  the  fame  yefterday,  to-day, 
"  and  forever."  Compare  the  immortality  brought 
to  light  by  him,  with  the  uncertainty  and  darknefs,  in 
which  the  heathen  nations  ever  have  been  and  are  in- 
volved refpediing  a  future  ft  ate.  We  may  be  faid  to 
have  received  ten  talents,  and  they  but  one.  Had  it 
not  been  for  the  light  of  the  gofpel,  what  would  have 
prevented  our  embracing  the  dodrine  of  tranfmigra- 
tion,  or  of  annihilation  ?  Either  of  thefe  overcafts  the 
mind  with  impenetrable  gloom.  The  moral  character 
and  government  of  God  will  eternally  remain  inexpli- 
cable, if  thefe  doclrines  are  true.  We  might  as  well 
worfhip  the  vanities  of  the  pagans,  as  the  only  true 
and  living  God. 

It  belongs  not  to  us  to  enquire  why  the  idolatrous 
nations  were,  in  times  paft,  or  now  are,  left  to  walk  in 
their  own  ways,  "  We  thr.nk  thee,  O  Father,  Lord 
^'  of  heaven  and  earth,  that  thou  haft  revealed  unto 
"  us  the  things  hid"  from  them — 4he  redejnption  of  the 
body — the  immortality  of  foul  and  body  in  re-union  ; 
and  that,  as  a  pledge  of  the  glorious  truth,  Jefus  died, 
revived  and  afcended  ;  and  is  Lord  of  the  living  aiid 
the  dead. 

We  have  been  alfo  called  out  of  the  darknefs  of 
Romifh  fuperftition.     Hence  we  do  not  embrace  their 


404<  THE    FUTURE    BLESSEDNESS 

doctrine  of  purgatory,  of  the  merit  of  good  works, 
of  fuperrogation,  of  maffes  for  the  dead,  the  worfhip 
and  mediation  of  departed  faints.  We  believe  that 
Jefus,  who  died  and  rofe  again,  is  the  only  Mediator 
and  Advocate.  Our  only  plea  is  grace,  through  the 
atoning  blood  of  Chrift.  Thofe  who  fleep  in  him  reft 
from  all  their  fufferings  and  toils.  They  do  not  pafs 
into  a  ftate  of  far  greater  pains  than  any  endured  on 
earth.  They  need  no  place  of  purgation  from  remain- 
ing pollutions.  Their  trial  is  paft.  Their  fpirits  are 
-made  perfect.  The  days  of  for  row,  fin  and  imperfec- 
tion are  ended.  Death  does  not  tranfmit  them  to  a 
trial  by  fire.  "  BlefTed  are  the  dead  who  die  in  the 
"  Lord  from"  thenceforth. 

The  ingratitude  and  perverfity  of  man  could  in  no 
cafe  be  more  vile,  than  in  the  refufal  of  the  light  from 
heaven,  and  embracing  the  opinion  that  death  is  an 
eternal Jleep,     Nothing  more  than  this  could  prove  that 
men  love  darknefs  rather  than  light.     Or  what  reafon 
can  be  given  for  fo  ftrange  a  preference,  other  than 
that  the  Saviour  hath  afTigned  ;  Tbeir  deeds  are  evil  ? 
Men  of  corrupt  minds  and  morals  feek  refuge  in  the 
fpeculations  of  infidehty.     No  error  is  too  grofs  for 
them.     "  Every  one  who  doeth  evil  hateth  the  light, 
'^  neither  com.eth  to  the  light,  left  his  deeds  fhould  be 
"  reproved."     What  a  return  is  this  to  the  Father  of 
lights  and  God  of  grace  !  What  a  retinrn  is  it  to  Jefus 
Chrift,  the  light  of  the  world,  the  purchafer  of  im- 
mortality for  dead  finners  1  Such  folly  and  prefump- 
tion  turn  the  greateft  pollible  blelling  into  an  occafion 
of  greater   damnation.     They  might  fly  for  refuge, 
and  lay  hold  on  eternal  life ;  but  they  try  to  perfuade 
themfelves  that  they  fliail  be  at  death  as  the  heajh  that 
perijh.     Such  is  the  laft  defperate  wifh  of  men  who 
have  pleafure  in  unrighteoufnefs.     We  fhould  fcarce 
believe  that  madnefs  like  this  could  poflefs  the  human 
heart,  w.re  there  not  before  us  many  affecting  inftan- 
ces  of  it.     Infidelity  gropes  at  nopn-day :    Its  whole 


OF    THE    RIGHTEOUS.  405 

force  is  fpent  to  eradicate  principles,  which  are  the  on- 
ly confolation  and  fupport  of  affliction,  and  which  give 
the  vid:ory  over  death — truths  which,  if  made  known 
to  the  dark  corners  of  the  earth,  would  be  as  life  from 
the  dead.  Infidelity,  the  greateft  reproach  of  an  en- 
lightened age  and  country,  demands  a  proof  of  a  fu- 
ture ftate  of  retributions— of  a  moral  government. 
It  faith,  there  is  neither  an  heaven  nor  an  hell.  When 
aiked.  Where  are  the  departed  fpirits  of  gopd  men  ? 
it  anfwers.  No  where.  It  takes  away  hope  from  fur- 
vivers.  Who  but  a  fool  can  be  an  infidel  ?  He  is  a  fool 
from  choice^  and  therefore  without  excufe.  His  heart 
departeth  from  the  living  God.  This  alone  can  ac- 
count for  his  unbelief. 

It  is  the  privilege  of  the  followers  of  Jefus  to  glory 
in  tribulation.  His  firft  difciples  could  fay,  "  We  are 
"  troubled  on  every  fide,  yet  not  diftrelTed ;  we  are 
"  perplexed,  but  not  in  defpair ;  perfecuted,  but  not 
"  foriaken  ;  caft  down,  but  not  defl;royed  ;  as  dying, 
^'  and  behold  we  live ;  as  forrowful,  yet  alway  re- 
•^'  joicing  ;  as  having  nothing,  and  yet  poireffing  all 
"  things."  They  counted  it  all  joy,  when  they  "  en- 
"  dured  a  great  fight  of  affliction  ;  knowing  that  the 
^'  trial  of  their  faith,  being  more  precious  than  gold" 
refined  by  "  the  furnace,  would  be  found  to  praife, 
^'  honour  and  glory  at  the  appearing  of  Jefus  Chrift." 
They  were  fearlefs  of  death,  in  any  form  which  pcrfe- 
cutors  could  inflici:.  They  rejoiced  in  their  fufFerings 
for  him  ;  becaufe  thefe  are  not  worthy  to  be  compared 
with  the  glory  to  be  revealed.  "  If  we  be  dead  with 
"  him,  we  ihall  alfo  live  with  him  ;  if  we  fuff'er,  we 
"  ihall  alfo  reign  with  him."  Such  were  they  who 
flept  in  Jefus  in  the  time  our  apofi:le  wrote.  They  arc 
now  ''  before  the  throne  clothed  in  white  robes,  with 
"  palms  in  their  hands."  Let  us  call  to  mind  their 
fervent  love  to  Chrifi:  and  his  caufe — love  which  many 
waters  could  not  quench,  nor  the  floods  drown.  Their 
ftedfafl  faith,  exemplary  patience  and  refignation,  un- 


406  THE    FUTURE    BLESSEDNESS 

der  trials  not  common  to  men,  exhibit  the  power  of  the 
go/pel  of  Chri/i.  And  Ihall  our  love  grow  cold,  though 
we  are  not  called  to  rejijiunto  blood?  diough  no  other 
than  common  temptations  attend  us  ?  No  pains  Ihould 
be  fpared  to  obtain,  and  to  be  fatisfied  that  we  poffefs, 
the  fame  fpirit  of  faith  and  love,  however  we  muft 
come  fliort  in  the  meafure  of  it.  Confidering  human 
imperfeclion,  and  the  ftrength  of  corruption  in  good 
men,  there  is  abundant  reafon  for  working  out  falva^ 
tion  with  fear  and  trembling. 

Precious  in  the  fight  of  the  Lord  is  the  death  of  his 
faints,  Thofe  who  mourn  the  removal  of  fuch,  have 
great  reafon  to  intermingle  joy  with  their  forrow. 
Their  friends,  who  lleep  in  Jefus,  are  now  reaping  the 
immortal  fruits  of  attachment  to  him,  and  firmnefs 
in  his  work.  They  do  not  mourn  as  others,  who  are 
hopelefs.  Their  beloved  friends  have  exchanged  a 
world  of  grief,  pain,  languifhment,  darknefs,  tempta- 
tion, and  fubjedion  to  bondage,  for  a  world  of  joy, 
refl,  eafe  and  vigour,  of  cloudlefs  light  and  glorious 
freedom,  where  perfecl  love  cafts  out  fear.  Their  en- 
joyments, fociety  and  employment  are,  beyond  con- 
ception, fuperior  to  any  on  earth.  Sleeping  in  Jefus, 
they  fhall  be  found  on  his  right  hand,  when  he  fhall 
come  in  his  glory.  Refiecl  on  the  fpirit  of  Chrift  in 
them,  their  converfation  becoming  the  gofpel,  and  the 
commencement  of  their  eternal  blelTednefs.  Follow 
their  faith  and  patience,  that  with  them  you  alfo  may 
inherit  the  promifes.  Behold  the  union  in  heaven  r 
How  fuperior  to  the  earthly  one  which  is  diflblved, 
and  the  diilolution  of  which  hath  filled  your  hearts 
with  forrow  1  Your  friends  lleep  to  awake  to  immor- 
tal life.  Look  forward  to  that  morning  when  they 
will  hear  the  voice.  Awake  and  ftng^  ye  that  fJecp  in  the 
duft  of  the  earth.  Now  is  come  the  hour  of  your  eter- 
nal redemption. 

A  certain  difengagement  from  the  world,  a  compar- 
tive  indifference  to  fublunary  things,  diftinguiiheth 


OF    THE    RIGHTEOUS  407 

the  heirs  of  falvation.  They  are  not  of  the  world, 
even  as  the  author  of  their  faith  was  not.  Their 
hope  in  him  iniluenceth  them  to  purify  themfelves 
even  as  he  is  pure.  They  embrace  that  courfe  in  this 
world,  which  gather eth  fruit  to  life  eternal.  None  of 
them  "  liveth  or  dieth  to  himfelf.  Whether  they 
*'  live,  they  live  unto  to  the  Lord ;  or  whether  they 
*'  die,  they  die  unto  the  Lord :  Whether  they  hve, 
*'  therefore,  or  die,  they  are  the  Lord's.  We  are 
*'  more  than  conquerors  through  him  who  loved  us." 

Prone  as  mankind  are  to  put  death  far  off,  it  is  ever 
drawing  near.  Our  attention  is  called  to  it  by  inftan^ 
ces  of  conftant  occurrence — and,  a  great  proportion, 
inftances  of  fudden  death :  Yet  many  exclude  the 
thought  of  it.  The  remembrance,  a  realizing  fenfe, 
of  death  is  rare,  judging  from  the  condu<51:  of  man- 
kind. They  go  away  from  the  funeral  of  their  ac- 
quaintance, neighbours  and  kindred,  and  fcarcely  be- 
lieve that  they  themfelves  are  mortal.  Or  however 
affed:ed  at  the  time — or  how  lafting  foever  their  out- 
ward forrow,  do  they  mourn  as  becometh  Chriftians  ? 

Men  doubt  the  doctrine  of  immortality,  in  propor- 
tion as  it  has  little  or  no  practical  influence.  They 
know  that  they  muft  die  ;  and  that  death  may  come 
fuddenly.  If  they  believe  a  future  life,  they  muft 
know  that  their  ftate  hereafter  depends  upon  their 
conduct  in  this  life.  What  then  is  the  language  of 
their  putting  far  awa}'  the  day  of  death  ?  Plainly  this, 
that  they  fliall  not  be  called  to  judgment.  They  do 
not  acl  or  think  as  though  they  ihould.  Their  friends 
and  neighbours  of  every  age  and  order  are  removed. 
They  weep  over  the  grave  of  thofe  who  were  dear  to 
them  as  their  own  fouls ;  but  forget  that,  in  a  little 
time,  they  muft  lie  down  with  them  in  the  duft.  They 
difregard  admonitions  from  ftcknefs  and  imminent 
danger.  Do  they  not  doubt  the  gofpel  dodcrine  of 
life  and  immortality  ?  They  fuffer  ferious  impreilions 
to  wear  off:  Theyprefume  upon  a  more  convenient  fea- 
fon.     He  who  fliould  fores-o  the  reveriion  of  an  im 


-fOS  THE    FUTURE    BLESSEDIVES^ 

menfe  eftate  for  a  morfel  of  bread,  could  not,  at  the 
time^  believe  himfelf  to  be  heir  to  fuch  eftate.  We 
fee  men  forego  an  inheritance  incorruptible  and  unde- 
iiied,  for  uncertain  and  periihable  riches.  Take  a  view 
of  different  occupations  and  profeffions.  Did  they 
fuppofe  that  they  fliall  never  die,  could  many  be  more 
unthoughtful  of  the  event  ?  The  hope  of  immortality, 
or  the  apprehenfion  of  the  deftrudion  of  foul  and 
body  in  hell  does  not  perfuade.  Did  they  verily  be- 
lieve the  doctrine  of  future  retributions,  they  would 
demean  themfelves  as  probationers — would  feek 
firft  the  kingdom  of  God;  and  fear  him  who 
hath  power  to  caft  into  hell.  Thofe  who  feek  their 
portion  on  earth  have  not  faith.  This  condud  has 
no  excufe  or  palliation  in  men  under  the  light  of  the 
gofpel,  whatever  extenuation  it  may  admit  in  the  hea- 
then, who  are  in  darknefs  with  refpecl  to  immortality 
beyond  the  grave. 

It  is  the  univerfal  prayer.  Let  me  die  the  death  of  the 
righteous^  and  let  my  laft  end  be  like  his.  This  implies- 
the  univerfal  commendation  of  his  life.  Would  you 
then  decline  that  courfe  of  life,  which  all  agree  to 
commend  ?  Would  you,  againft  the  judgment  of  all 
men  in  the  view  of  death,  and  againft  your  own  judg- 
ment, live  and  die  impenitent  ?  "  There  is  a  way 
"  which  feemeth  right  to  a  man  ;  but  the  end  thereof 
*•  a.::'^  the  ways  of  death.  The  way  of  life  is  above  to 
**  the  wife." 

A  well  founded  ho|>e  of  heaven  is  appropriate  to 
thofe  who  purify  themfelves,  even  as  Chrift  is  pure. 
Being  created  anew  in  him,  and  having  the  witnefs  of 
the  Spirit  that  they  are  the  children  of  God,  heaven 
is  begun  in  them.  "  Thefe  things  have  I  written  un- 
"  to  you  that  believe  on  the  name  of  the  Son  of  God^ 
"  that  ye  may  know  that  ye  have  eternal  life."  The 
beft  idea  of  heaven  is  from  the  fan  deifying  influ- 
ence of  the  gofpel — from  the  fellowftiip  which  believ- 
ers have  with  the  Father,  and  with  his  Son  Jefus 
Chrift,     Our  young  people^^  knowing  this  gift  of  Go^^, 


THE    FUTURE    BLESSEDNESS  409 

will  have  comfort  and  hope  treafured  up  for  that  late 
ftage,  when  the  powers  of  body  and  mind  are  impair- 
ed. Or  fhould  death  come  early,  the  true  fear  of 
God  is  the  gray  hair  unto  men.     This  is  honourable  age* 

It  is  but  a  little  while  before  you  muft  lie  down  to- 
gether in  the  duft,  with  all  who  are  fallen  alleep.  The 
words  and  example  of  him,  who  died  for  our  offences, 
and  rofe  for  our  juftification,  fhould  be  ever  in  your 
minds  and  govern  your  conduct :  "  I  mufl  work  the 
"  works  of  him  that  fent  me  while  it  is  day :  The 
"  night  cometh." 

The  youth  are  a  clafs  of  hearers  who  claim  the  fpe- 
cial  attention  of  the  teachers  of  religion.  Impreffed 
with  a  fenfe  of  paftoral  duty,  to  them  my  voice  has 
been  directed  in  a  courfe  of  fermons,  of  which  this 
will  be  the  lafl.  I  will  not  burthen  you  with  a  recapit- 
ulation of  what  has  been  offered  in  fuch  a  number  and 
variety  of  difcourfes  ;  but  only  remind  you,  that  the 
following  fubjeds  have  been  under  our  confideration  : 
Faith  and  practice — the  enquiry  concerning  eter- 
nal LIFE — religion  our  own  choice — indecision  in 
religion — the  principle  of  virtue — God's  glory 
man's  end  and  happinefs — encouragement  to  early 
feeking — self-dedication — prayer — obfervation  of 
the  Lord's  day — the  excellence  of  religion — the 
happiness  of  life — the  flandard  of  honour — good 
company  recommended — caution  againfl  bad  compa- 
ny— caution  againfl  bad  books — -frugality — dissi- 
pation— the  instability  of  life — procrastina- 
tion— redemption  of  time — refledionson  death — 

JUDGMENT the     PERSON      and     CHARACTER      of     the 

Judge — the  flate  of  thofe  who  die  in  sin — the  fu- 
ture BLESSEDNESS  of  the  riditcous. 

o 

You  are  reminded  merely  of  the  titles  of  my  dif- 
courfes, each  of  which  has  been  reflricled  to  a  fingle 
point,  with  the  view  of  giving  you  more  diftindl 
ideas  of  your  higheft  duty  and  happinefs.  Juflice  to 
yourfelves  requires  that  you  think  ferioufly  and  clofe- 
ly  on  thefe  thing.-,  52 


ilO  OF    THE    RIGHTEOUS. 

Knowing  that  fliortly  I  muft  put  ofF  my  tabernacle, 
and  wifhing  you  the  beft  bleilings,  outward,  Ipiritual 
and  eternal,  it  was  incumbent  on  me  to  addrefs  you  in  a 
plain,  faithful  and  earneft  manner  on  things  of  the  king- 
dom of  God  and  your  own  peace.  For  this  reafon  you 
Ihould  remember  how  you  have  received^  and  hear  d^  and  hold 
faji  and  repent.  Allow  me  to  hope  that  all  which  has  been 
offered,  on  fo  many  and  inter eiling  fubjedls,  will  not 
be  as  feed  caft  by  the  way  fide,  or  in  ftony  ground, 
or  among  thorns.  Search  the  facred  oracles ;  let 
them  decide  whether  the  words  of  truth  and  fober- 
nefs  have  been  fpoken  to  you.  Pray  to  the  Father  of 
lights,  that  he  would  give  you  a  good  underftanding 
in  the  things  concerning  the  Lord  Jefus  Chrift.  May 
his  effectual  influence  accompany  thefe  feeble  attempts 
for  his  glory  and  your  chief  good.  Might  it  pleafe 
him  to  open  your  hearts  to  receive  his  truth,  you  will 
rejoice  your  beft  friends  on  earth,  and  all  the  angels  in 
heaven. 

You  enter  on  life  at  a  perilous  time  in  the  world. — 
Suffer  me  to  warn  you  of  the  fnares  and  allurements 
attendant  on  the  increafmg  population,  commerce  and 
diffipation  of  this  city.  Your  virtue  will  be  alTailed 
from  various  quarters  heretofore  unknown.  Reli- 
gious profeffion  and  pra6i:ice  are  become  very  unfafh- 
ionable.  Family  religion  is  in  a  manner  extinguifhed, 
and  the  Lord's  day  profaned.  Sound  principles  and 
morals  have  almoll  ceafed  to  be  confidered  as  a  quali- 
fication for  office.  Thofe  in  younger  life  are  ftrongly 
inclined  to  fall  in  with  the  fafbion.  Dangers  will 
furround  you  on  every  fide.  Be  ye  therefore  fober 
and  vigilant.  Quit  you  like  men.  Dare  to  be  fmgu- 
lar  in  the  caufe  of  God  and  your  fouls.  The  Lord 
preferve  and  blefs  you. 

Finally,  my  young  brethren,  we  commend  you  to  God^ 
and  to  the  word  of  his  grace  ^  which  is  able  to  keep  you  from 
fallings  to  bidldyou  up^  and  to  give  you  an  inheritance  among 
all  them  that  arefan^ifed. — AMEN. 


PRAYERS 

FOR  YOUNG  FAMILIES. 


INTRODUCTION. 

..<-<.-<..<..<Q<S>Q>..>..>..>..>.« 

"  BE  careful  for  nothing  ;  but  in  every  thing  by  prayer 
""'  and  fupplication  with  thanks-giving,  let  your  requejis 
*'  be  made  known  unto  God,  And  the  peace  of  God,  which 
''  paffeth  all  underjlanding,  fhall  keep  your  hearts  and 
"  minds  through  Jefus  Chriji,  This  is  the  confidence  which 
''  we  have  in  him,  that  ifweafk  any  thing  according  to  his 
"  will,  he  h caret h  us.'' 

Thofe  who  begin  life,  in  a  family  ftate,  without  the 
morning  and  evening  facrifice,  will  be  apt  to  continue  in 
the  7iegled.  To  excite  young  perfons  to  this  duty,  as  foon 
as  they  commence  a  family  connexion,  the  following  forms 
have  been  drawn  up,  Thefe  are  offered  to  their  confider- 
ation  with  no  view  of  reftriding  them.  General  forms 
may  be  ufeful,  though  they  do  not  apply  to  all  variety  and 
diverfity  of  circumftances. 

Plain  and  important  as  the  duty  of  family  devotion  is, 
the  prevailing  difufe  of  it  mufl  be  acknowledged.     When 
the  author  of  the  preceding  ferfnons,  by  the  advice  of  judi- 
cious frieyids,  concluded  to  make  them  public  from  the  prefs, 
it  occurred  to  him,  that  they  might  be  feafonably  and  pro 
perly  accompanied  with  prayers  for  young  families,  as 
excitement  and  fmall  affiftance  to  them  in  this  reaf 
fervice,     Thofe  who  may  be  difpofed  to  ufe  the 
prayers,  will  either  take  them  in  their  order,  o' 
as  heft  accord  with  their  own  judgment  an^ 


an 

jonable 
following 

''Ma/ucb 
^  ftate. 


412  INTRODUCTION. 

In  fome  infiances^  great  embarrajfment  may  arife  from 
irujiing  too  far  to  memory.  If  for  this  or  other  reafons^ 
any  fhould  prefer  reading  the  prayers^  at  leaf i  for  a  time^ 
this  mode  can  furnifh  no  jufi  objedion. 

The  hour  of  prayer  fhould  he  fixed.  As  early  as  the 
family  can  he  colleded^  is  the  proper  time  to  attend  morn- 
ing prayer.  And  it  may^  generally^  he  mofi  convenient  to 
colled  the  family  hefore  breakfafi,  Reading  a  portion  of 
the  fcriptures^  in  the  morning  efpe daily ^  is  recommended. 
A  deep  fenfe  of  our  wants  and  unworthinefs  is  the  hefl 
help  to  prayer.  This  remark  is  illujlrated  in  the  ninth  of 
the  preceding  fermons. 


PRAYERS.  413 

MORNING  PRAYER. 

Almighty  God  !  the  high  and  lofty  One  who 
inhabiteft  eternity  ;  who  dwelleft  in  the  high  and  ho- 
ly place  ;  aflift  us  by  thy  good  Spirit  in  offering  up  our 
morning  prayer. 

Thou  art  the  God  and  Father  of  our  Lord  and  Sav- 
iour Jefus  Chrift.  He  continually  prefenteth  before 
the  throne  of  glory  the  value  of  the  facrifice  which 
he  offered  for  our  fins.  We  approach  before  thee  in 
his  name,  and  plead  his  merits.  May  our  prayer  af- 
cend  with  acceptance  out  of  his  hand. 

We  thank  thee  for  thine  eternal  love  in  Chrift  Jefus 
to  a  loft  world.  May  his  atoning  and  purifying  blood 
be  applied  to  our  fouls,  and  the  Spirit  of  life  in  him 
make  us  free  from  lin  and  death.  Give  us  the  con- 
trite, humble  fpirit  which  thou  reviveft,  and  with 
which  thou  dwelleft.  May  corruption  daily  grow 
weaker,  and  grace  ftronger.  With  the  armour  of 
God  may  we  withftand  all  our  fpiritual  foes.  May 
we  choofe  the  path  of  the  juft,  which  fliineth  more 
and  more  unto  the  perfeft  day.  The  way  of  the  wick- 
ed is  as  darknefs  ;  they  know  not  at  what  they  ftum- 
ble. 

We  thank  thee  for  the  prefervation  of  the  laft 
night — that  we  are  awaked  from  refrefhing  fleep  in 
the  enjoyment  of  health  and  reafon,  of  things  needful 
and  convenient.  Through  the  bufinefs,  temptations 
and  events  of  the  day  now  begun,  be  at  our  right 
hand,  that  we  may  not  be  moved.  Guide  and  prof- 
per  our  juft  labour  in  the  things  of  this  life.  May 
thy  fear  be  in  us  as  a  fountain  of  life,  to  depart  from 
the  fnares  of  death.  A  fenfe  of  our  wants  and  entire 
dependence  conftraineth  us  to  pray,  Give  us  this  day 
our  daily  bread.  A  fenfe  of  our  unworthinefs  con- 
ftraineth us  to  pray.  Forgive  us  our  debts.     They 


414  PRAYERS. 

amount  to  an  immenfe  fum.  But  thou  art  rich  in 
mercy. 

To  thee  it  belongs  to  appoint  our  condition  in  the 
world.  Command  thy  blefling  on  our  profperous 
days.  In  the  night  of  affliction  may  thy  fong  be  with 
us,  and  our  prayer  to  the  God  of  our  lives.  Be  our 
fun  and  Ihield  ;  give  us  grace  and  glory.  Withhold 
no  good  thing  from  us.  BlelTed  is  the  man  that  truft- 
eth  in  thee. 

Make  us  bleflings  to  each  other.  May  the  younger 
members  of  our  houfehold  be  fubje(5l  unto  the  elder, 
and  all  be  fubjed:  one  to  another  with  humility  and 
love.  It  is  good  and  pleafant  to  dwell  together  in 
unity. 

May  our  kindred  and  friends  profper  and  be  in 
health  ;  efpecially  may  their  fouls  profper. 

Relieve,  fupport  and  comfort  all  in  adverfity.  Send 
profperity  to  our  nation  and  to  Zion.  May  thy  king- 
dom come,  and  thy  will  be  done  on  earth  as  it  is  in 
heaven.  Through  Jefus  Chriftc,  to  whom  with  the 
Father  and  holy  Ghoft  be  afcribed  eternal  praifes.— « 
AMEN. 


EVENING  PRAYER. 

O  LORD  our  Lord,  how  excellent  is  thy  name  in 
all  the  earth  !  who  haft  fet  thy  glory  above  the  heavens. 
When  we  confider  thy  heavens,  the  work  of  thy  fin- 
gers ;  the  moon  and  the  ftars  which  thou  haft  ordain- 
ed ;  what  is  man,  that  thou  art  mindful  of  him  ?  and 
the  fon  of  man,  that  thou  viiiteft  him  ?  Thou  madeft 
him  next  in  rank  to  the  angels,  that  with  them  he 
might  celebrate  and  triumph  in  thy  praife.  But  we 
are  fallen  from  original  rectitude.  In  us  there  natur- 
ally dwelleth  no  good  thing.     We  lament  the  condem- 


PRAYERS.  41 S 

nation,  pollution  and  wretchednefs  in  which  man's  firft 
ad  of  difobedience  has  involved  all  his  pofterity.  We 
rejoice  that  the  holy  one  and  the  just  fufFered  for  the 
unjuft.  The  plea  of  his  facrifice  cries  for  mercy  in  be- 
half of  rebels  againft  heaven.  Accept  the  expiation 
he  hath  made  of  our  offences  againft  thy  holy  law  and 
boundlefs  grace.  May  they  be  the  grief,  fhame  and 
burden  of  our  fouls.  Turn  us  unto  thyfelf.  Thou  art 
the  Lord  our  God. 

Will  the  Lord  fmell  a  fweet  favour  in  our  eveninq: 
facrifice  ?  Becaufe  thy  compaffions  fail  not,  another 
day  has  been  added  to  our  unprofitable,  forfeited  lives. 
The  day  of  grace  is  lengthened  out.  The  long-fuffer- 
ing  of  God  is  our  opportunity.  May  we  give  all  dili- 
gence in  our  great  work,  before  that  night  cometh 
wherein  no  man  can  work.  May  it  pleafe  thee  to  work 
in  us  to  will  and  to  do. 

Give  us  quiet  reft  and  refrefliing  fleep  this  night. 
May  no  plague  come  nigh  our  dwelling.  May  we 
awake  in  the  morning,  fitted  for  the  duties  and  events 
of  the  morrow. 

Hitherto  the  Lord  hath  helped  us,  or  we  had  dwelt 
in  filence.  Thou  haft  been  our  defence  in  a  variety  of 
dangers,  and  a  very  prefent  help  in  trouble — haft  eafed 
our  pains,  and  healed  our  difeafes — haft  given  us  food 
and  raiment.  Thy  favours  have  been  heaped  upon 
us,  though  we  have  been  evil  and  unthankful — have 
forfaken  the  fountain  of  living  waters  for  broken  cif- 
terns. 

May  no  continuance  of  outward  health  and  fuccefs 
tempt  us  to  deny  thee,  and  fay,  Who  is  the  Lord  ? 
May  no  afflidive  fcenes,  of  whatever  duration,  tempt 
us  to  murmur  or  defpond.  Teach  us  how  to  pafs 
through  honour  and  diftionour,  evil  report  and  good 
report ;  how  to  abound,  and  how  to  fuffer  need. 

Own  us  and  our  children,  as  thine.  Them,  that  are 
weaned  from  the  milk  and  drawn  from  the  breaft 
muft  be  taught  knowledge,  and  m.ade  to  underftand 


416  PRAYERS. 

dodrine.  Precept  muft  be  upon  precept,  and  line 
upon  line  ;  here  a  little,  and  there  a  little.  May  we 
who  are  parents  teach  the  things  of  God  to  our  chil- 
dren, when  we  fit  in  the  houfe,  and  walk  by  the  way  ; 
when  we  lie  down  and  rife  up. 

May  all  endeared  to  us  be  blelTed  in  him  in  whom 
all  the  famines  of  the  earth  are  bleifed. 

Shew  pity  to  all  the  afflided.  May  the  gofpel  have 
free  courfe  in  this  place  and  every  where. 

May  the  wickednefs  of  the  wicked  come  to  an  end, 
and  all  the  inhabitants  of  the  earth  know  and  ferve 
thee  the  true  God,  and  Jefus  Chrift  whom  thou  haft 
fent. 

We  leave  ourfelves  and  all  our  great  interefts  with 
thee.  Make  us  to  know  how  frail  we  are — that  the 
world  and  things  of  it  pafs  away — that  we  have  an 
eternity  to  provide  for.  Though  we  walk  through 
the  valley  of  the  fhadow  of  death  may  we  fear  no  evil. 
May  thy  rod  and  thy  ftafF  comfort  us.  In  thy  pre- 
fence  is  fulnefs  of  joy  ;  at  thy  right  hand  are  pleafures 
evermore.     Through  Jefus  Chrift,  to  whom,  &c. 


MORNING  PRAYER. 


o 


THOU  who  heareft  prayer !  all  flefh.  are  en- 
couraged to  come  unto  thee.  We  thank  thee  for 
Jefus  Chrift,  the  Mediator  between  God  and  men. — 
Through  him  we  have  accefs  by  one  Spirit  unto  the 
Father.  AiTift  us  this  morning  to  offer  up  a  fpiritual 
and  acceptable  facrificc. 

Give  us  a  view  of  ourfelves  as  linners,  who  have 
forfeited  life,  with  all  its  bleffings  and  hopes.  Give 
us  a  view  of  thee  as  glorious  in  holinefs,  and  plente- 
ous in  mercy,  reconciling  a  guilty  world  to  thyfelf  in 
Jefus  Chrift.     He  was  delivered  for  our  offences,  and 


PRAYERS.  41  ?• 

raifed  again  for  our  juftification,  and  maketh  continu- 
al interceffion  for  tranfgrelTors.  Our  mouth  is  clofed 
to  every  plea  but  mercy  in  thy  dearly  beloved  Son, 
Seal  to  us  the  remiffion  of  our  fins,  according  to  the 
riches  of  thy  grace,  through  the  redemption  in  Chrift 
Jefus.  May  we  abhor  fin  and  repent  in  dull:  and  alli- 
es. Give  us  thine  holy  Spirit  to  renew  us  after  thine 
image,  to  guard  us  againft  all  the  fnares.  and  allure- 
ments of  fm,  to  ftrengthen  and  animate  us  to  all  the 
duties  of  life  and  godlinefs. 

There  be  many  that  fay.  Who  will  ftiew  us  any 
good  ?  Lord,  lift  up  the  light  of  thy  countenance  up- 
on us.  This  fhall  put  greater  gladnefs  in  our  heart 
than  all  outward  things. 

We  thank  thee  that  we  have  lain  down,  and  our 
deep  has  been  fweet :  that  we  are  awaked  and  have 
arifen  in  the  enjoyment  of  our  powers  of  body  and 
mind,  furrounded  with  the  bleffings  of  goodnefs. 
Keep  us  from  all  evil  this  day.  May  we  watch  that 
we  enter  not  into  temptation.  Wherever  we  are, 
or  however  employed,  help  us  to  refled  that  all  things 
are  naked  and  open  to  thee,  with  v/hom  we  have  to  do. 
O  that  our  ways  were  directed  to  keep  thy  ftatutes  ! 
Then  Ihall  we  not  be  alhamed,  when  we  have  refpecl 
to  all  thy  commandments.  May  we  be  content  with 
fuch  things  as  we  have.  We  brought  nothing  into 
this  world,  and  can  carry  nothing  out.  May  we  lay 
up  in  {lore  for  ourfelves  a  good  foundation  againft  the 
time  to  come,  that  we  may  lay  hold  on  eternal  life. 

May  we^  and  all  endeared  to  us,  be  heirs  of  God 
and  joint-heirs  with  Chrift. 

Comfort  the  afflicled.  Provide  for  the  poor.  Plead 
thine  own  caufe.  May  thy  kingdom  come,  and  thy 
glory  fill  the  world.  Through  Jefus  Chrift  our  Lord 
and  Redeemer. — AMEN. 

53 


418  PRAYERS. 


EVENING  PRAYER, 


Lord  God  Almighty !  thou  haft  ftretched  out 
the  heavens  and  laid  the  foundations  of  the  earth, 
and  formed  the  fpirit  of  man  within  him.  From  thee 
the  Father  of  lights  cometh  every  good  and  perfect 
gift.  They  who  are  far  from  thee  fhall  periih ;  but 
it  is  good  for  us  to  draw  near  to  God. 

We  would  daily  recolle6l  and  acknowledge  thy  ev- 
er attentive  providence  and  unwearied  goodnefs. — 
Make  us  unfeignedly  thankful  for  the  falvations  of 
another  day,  and  for  mercies  more  than  can  be  num-- 
bered,  with  which  our  paft  lives  have  been  Crowned. 
Efpecially  imprefs  this  truth  on  our  fouls,  that  we  are 
bought  with  a  price,  and  are  liot  our  own. 

In  many  things  we  daily  offend,  and  in  all  things 
come  fhort  of  thy  glory  and  our  duty.  Our  heart 
condemneth  us  :  Thou  art  greater  than  our  heart,  and 
knoweft  all  things.  If  thou.  Lord,  Ihouldeft  mark  in- 
iquity, O  Lord  who  could  ftand !  Thou  magnifieft  thy 
mercy  above  all  thy  name.  Have  mercy  and  abun- 
dantly pardon  us  through  our  Mediator  and  Advocate. 
May  we  forrow  for  fin  after  a  godly  fort.  May  old 
things  be  paffed  away,  and  all  things  in  us  become 
new.  By  thy  grace  may  we  live  the  reft  of  our  time 
in  the  flefti  as  becomes  thofe  who  believe  that  life  and 
immortality  are  brought  to  light  by  the  gofpel.  Watch 
over  us  for  good  through  the  night  before  us.  May 
we  fee  the  light  of  another  morning  in  mercy.  Be 
our  fhepherd,  and  we  fhall  not  want.  Lead  us  in 
paths  of  truth,  righteoufnefs  and  peace. 

Teach  us  to  rejoice  that  we  and  all  our  interefts  are 
in  thy  hands,  and  to  commit  all  our  concerns  to  thee 
with  undoubting  confidence.*     By  all  means  of  pro- 

•  If  the  family  is  under  afilidion,  proceed  as  follows  O  righteous  Father  I 
it  hath  pleafed  thee  to  vifit  us  with  thy  chaftening  rod.  It  becomes  not  a  living 
man  to  complain.     The  correition  is  far  lefs  than  our  dcferts.     We  need  this  dif- 


PRAYERS.  419 

vidence  and  grace,  may  the  Chriftian  temper  and  life 
be  improved  in  us.  In  the  end  of  our  days,  may  we 
receive  the  end  of  our  faith,  the  falvation  of  our  fouls. 

Children  are  the  heritage  of  the  Lord.  Remem- 
ber us  and  our  children  with  new  covenant  bleflings. 
May  we  train  them  up  in  the  good  and  right  way. 
May  they  hear  counfel  and  receive  inftrudion. 

May  rulers  be  thy  minifters  for  good  ;  the  churches 
have  reft,  and  be  edified,  and  their  paftors  be  able 
minifters  of  the  new  teftament ;  wifdom  and  know- 
ledge be  the  ftability  of  the  times,  and  the  fear  of  the 
Lord  our  treafure.  May  the  kingdoms  of  this  world 
become  the  kingdoms  of  our  Lord.  Glory  be  to  the 
Father,  Son  and  Holy  Ghoft,  world  without  end.— 
AMEN. 


MORNING  PRAYER. 

vV  E  bow  our  knees  to  the  God  and  Father  of  our 
Lord  Jefus  Chrift,  of  whom  the  whole  family  in  heaven 
and  earth  is  named.  Teach  us  how  and  for  what  to 
pray. 

The  difplays  of  thy  adorable  attributes  in  creation, 
providence  and  redemption  call  for  the  united  cele- 
bration of  men  and  angels.     The   infpiration  of  the 

cipline.  May  It  teach  us  to  make  a  true  eftlmateof  earthly  things.  Strengthen 
and  comfort  us  in  our  afflidlion.  May  we  neither  defpife  nor  faint  under  it.  May 
it  embitter  fm  to  us.  Father,  if  it  may  be,  let  this  cup  pafs  from  us.  Never- 
thelefs,  not  our  will,  but'thine  be  done.  May  we  learn  of  the  Saviour  obedience 
by  fufFering,  whatever  burden  of  pain  or  forrow  is  laid  upon  us.  Blefled  is  the 
man  who  endureth  temptation  ;  for  when  he  is  tried,  he  Ihall  receive  the  crown 
of  life,  which  the  Lord  hath  promifed  to  them  who  love  him.  Sublunary  enjoy- 
ments are  mutable,  tranfitory  and  vain.  Manifeft  thyfelf  to  us  as  thou  dofl  not 
unto  the  world.  May  we  be  able  to  fay,  In  faithfulnefs  thou  afHitflefl  us.  Un- 
der tribulation  in  the  world,  if  we  believe  in  God  and  in  Chrifl,  our  heart  Hiall 
not  be  troubled  nor  afraid.  To  whom  elfe  fhall  we  go,  but  unto  Chrift  ?  He 
hath  the  words  of  eternal  life.  In  his  Father's  houfe  are  many  manfions.  May 
we  comfort  ourfelves  with  thefe  words. 


420  PRAYERS. 

Almighty  hath  given  us  underftanding.  We  will 
praife  thee^  for  we  are  fearfully  and  wonderfully  made. 
Marvellous  are  thy  works,  and  that  our  foul  knoweth 
right  well.  How  precious  alfo  are  thy  thoughts  unto 
us,  O  God  !  how  great  the  fum  of  them  !  Thou 
numbered  the  hairs  of  our  heads.  A  fparrow  does 
not  fall  to  the  ground  without  our  heavenly  Father. 
Thy  mercies  are  new  every  morning  and  evening : 
Great  is  thy  faithfulnefs.  Blefs  the  Lord,  O  our  fouls, 
and  ail  that  is  within  us  blefs  his  holy  name  for  the 
prefervation  of  the  laft  night,  and  for  all  his  benefits, 
perfonal  and  relative,  common  and  fpecial.* 

We  have  deftroyed  ourfelves.  And  doth  a  God  of 
fpotlefs  purity  open  his  eyes  upon  fuch  polluted  crea- 
tures as  we  ?  Who  can  bring  a  clean  thing  out  of  an 
unclean  ?  Not  one.  But  thou  haft  commended  thy 
love  toward  a  world  lying  in  wickednefs,  by  fending 
thine  only  begotten  Son  to  be  the  propitiation  for  our 
fms,  that  we  might  be  juftified  by  his  blood,  and  faved 
from  wrath :  To  them  who  believe  in  him  greater 
things  are  promifed  than  eye  hath  feen,  or  ear  heard, 
or  have  entered  into  the  heart  of  man.  Thanks  be  unto 
God  for  his  unfpeakable  gift.  May  we  be  found  in 
Chrift,  and  poffefs  the  character  of  thofe  to  whom  no 
condemnation  belongs. 

We  commit  our  work  and  our  way  to  thee  this  day. 
Proportion  ftrength  to  our  various  duties  and  tempta- 
tions. Whither  fhall  we  go  from  thy  Spirit  ?  or  whi- 
ther fhall  j^ve  flee  from  thy  prefence  ?  May  we  endure 
as  feeing  thee  who  art  invifible.  Supply  our  future 
wants.     Godlinefs  with  contentment  is  great  gain. 

As  probationers  for  eternity,  may  we  become  every 
day  more  difengagcd  from  the  world  in  which  we  are 

*  Any  particular  inflancc  of  falvation  to  a  family  may  be  here  introduced  thus  : 
From  the  frefh  indance  of  thy  great  poodiiefs  may  vve  feel  our  renewed  and  in- 
ercafing  obligations  to  love,  fear,  and  trufl  in  thee.  Perfedl  and  confirm  the  mercy 
in  v/hich  v.-e  now  rqoice.  Teach  us  the  true  value  and  improvement  of  this  and 
a'i!  thy  gifts.  Bicffed  is  the  man  who  trulleth  in  the  Lord,  and  whofe  hope  the 
Lord  is. 


PRAYERS.  421 

ftrangers  arid  pilgrims  ;  and  more  intent  to  overcome 
all  obllacles  in  the  way  to  a  world  of  everlafting  perfec- 
tion and  blifs.  May  we  finifli  the  work  given  us  to  do, 
O  thou  who  makeft  the  members  of  a  family  to  be 
of  one  heart !  may  peace  ever  be  within  our  walls.  May 
we  never  experience  the  miferies  of  an  houfe  divided 
againft  itfelf.  May  our  example,  who  are  placed  at  the 
head  of  a  family,  be  as  the  precious  ointment  on  the 
head  of  Aaron,  which  ran  down  to  the  fkirts  of  his 
garment.  Union  in  an  houfe  is  as  the  dew  that  de- 
fcended  upon  the  mountains  of  Zion.  There  the  Lord 
commanded  the  bleffing.  Search  us,  O  God,  and  know 
our  hearts ;  try  us,  and  know  our  thoughts ;  fee  if 
there  be  any  wicked  way  in  us,  and  lead  us  in  the  way 
everlafting.     Through  Jefus  Chrift,  to  whom,  &c. 


EVENING  PRAYER. 

EvER-BLESSED  GOD !  We  believe  that  thou 
art,  and  that  thou  art  the  rewarder  of  them  who  dili- 
gently feek  thee.  Aflift  us  this  evening  to  draw  near 
with  a  true  heart,  by  that  new  and  living  way  which 
thy  well-beloved  Son  Jefus  Chrift  hath  confecrated. 

As  tranfgreflbrs  of  thy  holy  law,  the  punifhment  of 
fm  ftares  us  in  the  face.  The  heart  is  deceitful  above 
all  things,  and  defperately  wicked.  Make  us  fenfible 
of  the  difeafes  of  our  hearts,  and  the  adequate  remedy 
provided  for  them.  From  a  view  of  ftn  as  exceeding 
iinful,  may  we  look  to  Jefus  as  the  Lord  our  righteouf- 
nefs — the  deliverer  from  fm,  and  death,  and  hell ;  the 
reftorer  of  light  and  life,  joy  and  hope  to  a  perifliing 
world.  It  is  a  faithful  faying,  and  worthy  of  all  ac- 
ceptation, that  he  came  into  the  world  to  fave  finners. 
Open  our  eyes  and  our  hearts  to  receive  him  as  the 
Son  of  the  living  God,  able  and  willing  to  fave  to  the 


422  PRAYERS. 

uttermoft — the  way,  the  truth,  and  the  life.  Juftify 
\is  by  him  from  all  things.  Sandify  us  in  fpirit,  foul 
and  body.  May  the  life  we  live  in  the  flelh,  amidft 
fo  many  vanities  and  dangers,  be  by  the  continual  in- 
fluence  of  the  f?ith  of  the  Son  of  God.  Daily  may  we 
regard  him  as  our  inftruclor  and  ruler,  our  ranfom  and 
interceffor,  our  ftrength  and  example,  our  forerunner 
and  judge.  In  all  relations  and  circumftances  of  life, 
in  all  parts  of  duty,  may  we  look  to  him,  who,  for  the 
joy  fet  before  him,  endured  the  crofs,  defpiiing  the 
fliame :  fo  fhall  we  lay  afide  every  weight,  and  the 
fin  that  doth  ealily  befet  us  ;  and  never  be  wearied  or 
faint  in  our  minds.  Whatfoever  trials  may  be  appoint- 
ed us,  may  we  imitate  the  Saviour,  The  cup  which  my 
Father  giveth  me,  fhall  I  not  drink  it  ? 

Whatfoever  we  would  that  others  fhould  do  to  us, 
may  we  do  the  fame  to  them.  Make  us  blellings  upon 
earth.  Human  enjoyments  and  hopes  are  mutable  and 
vain.  Teach  us  to  rejoice  as  though  we  rejoiced  not^ 
to  weep  as  though  we  wept  not,  and  to  ufe  the  world 
as  not  abufing  it.  Give  us  hope  in  death,  and  joy  in 
thy  falvation. 

We  thank  thee  for  the  mercies  of  the  paft  day.  May 
v/e  be  in  thy  keeping  through  the  night,  and  ever  be 
mindful  of  the  ileep  of  death.  O  fatisfy  us  with  thy 
loving-kindnefs.  Never  leave  us ;  never  forfake  us. 
May  it  be  our  fupreme  concern  for  all  under  our  care, 
that  they  may  choofe  the  good  part,  which  fhall  never 
be  taken  away  from  them.  O  that  there  were  fuch 
an  heart  in  us  and  in  them  ! 

Vouchfafe  to  all,  under  any  afili6live  vifitation,  con- 
tentment and  rcfignation,  the  peace  of  God,  and  an 
happy  iffae  to  their  aiHiclion.  May  our  kindred  be 
the  fubjecls  of  thy  care  and  grace,  and  the  inftruments 
of  thy  glory.  Reward  our  benefacbors.  Forgive  our 
enemies.  May  we  from  the  heart  forgive  them.  As 
thou  mayeft  profper  us,  may  we  be  ready  to  diflribute, 
willing:  to  communicate.  BlcfTed  is  he  that  confidereth 


PRAYERS.  42S 

the  poor :  The  Lord  will  remember  him  in  time  of 
trouble. 

Build  up  Zion  ;  and  appear  in  thy  glory.  Peace  be 
to  our  nation,  and  to  all  nations.  The  Lord  give  that 
which  is  good,  and  may  our  land  yield  her  increafe. 
Continue  heylth  where  it  is  enjoyed,  and  reftore  it 
where  it  is  not. 

Be  our  God  in  life,  our  comforter  in  death,  and  our 
exceeding  great  and  everlafting  reward.  Through  Jefus 
Chrift.     Amen. 


MORNING  PRAYER. 

Our  Father  who  art  in  heaven !  If  earthly  parents 
know  how  to  give  good  gifts  to  their  children,  much 
more  wilt  thou  give  the  holy  Spirit  to  them  who  alk 
thee.  May  thy  Spirit  help  our  infirmity,  and  make 
interceffion  for  us,  while  we  approach  thy  throne,  en- 
couraged by  the  gracious  v/ords,  Afk,  and  ye  fhaR 
receive. 

Fill  our  minds  with  exalted  thoughts  of  thee,  the 
only  living  and  true  God  ;  and  of  Jefus  Chrift  whom 
thou  haft  fent,  not  to  deftroy,  but  to  fave.  Fill  us  with 
the  loweft  and  jufteft  thoughts  of  ourfelves.  Behold, 
we  are  vile  :  what  fhall  we  anfwer  thee  ?  We  will  lay 
our  hand  upon  our  mouth.  Thou  haft  made  him,  who 
knew  no  fin,  to  be  a  fin-offering  for  us  ;  m.ay  we  be 
made  the  righteoufnefs  of  God  in  him.  We  are  weak 
through  fin  dwelling  in  us.  Of  his  fulnefs  may  we  re- 
ceive grace,  that  we  may  be  fufficient  to  every  duty, 
kept  in  every  hour  of  temptation,  and  fupported  in  all 
trials.  We  are  infuflicient  to  think  any  thing  as  of  our- 
felves. Guide  our  thouo;hts.  Govern  our  views.  Con- 
vince  our  confciences.  Purify  and  exalt  our  affe6lions* 
May  we  watch  and  pray  that  we  enter  not  into  tempta- 


424  PRAYERS. 

tion.  May  we  keep  a  confcience  void  of  offence  to- 
wards God  and  men.  In  profperity  may  we  truft  in 
the  Lord,  and  do  good.  In  adveriity  may  we  be  in  fub- 
jeclion  to  the  Father  of  fpirits.  May  all  things  work 
together  for  our  good.  He  that  walketh  uprightly, 
walketh  furely.  For  us  to  live  may  it  be  Chrift,  and 
to  die,  gain. 

We  thank  thee  for  the  mercies  of  the  laft  night,  and 
the  light  of  this  morning.  It  is  thy  fun  which  warms 
us,  and  thine  air  which  we  breathe.  Thou  haft  fed  us 
all  our  life  long  unto  this  day,  and  given  us  raiment  to 
put  on.  Thou  haft  been  the  health  of  our  counte- 
nance— haii  given  us  foundnefs  in  our  fleih,  and  reft 
in  our  bones,  and  fet  an  hedge  about  us.  Y\[e  thank 
thee  for  the  bleffings  of  infancy,  childhood  and 
youth — for  the  relations  in  which  thou  haft  placed  us. 
Our  immortal  powers  are  thine.  When  we  were  loft, 
thou  didft  fend  thine  only  begotten  Son  to  feek  and 
fave  us.  Thanks  be  unto  God  for  fpiritual  bleffings  in 
him — to  the  Son  for  his  ftupendous  love — to  the  Spirit 
for  his  influence. 

Through  the  day  before  us,  we  commit  ourfelves  to 
thee.  May  it  pleafe  thee  to  build  up  our  family.  May 
we  fear  thee  with  all  our  houfe. 

Do  good  to  our  kindred — to  the  children  of  want 
and  forrow — to  our  nation  and  the  Ifrael  of  God — and 
to  all  the  families  of  the  earth.  Through  Jefus  Chrift, 
to  whom,  &c. 


SATURDAY  EVENING. 

We  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  for  thy  diftinguiftiing  grace  in  calling  us  to  the 
knowledge  of  thy  Son,  Jefus  Chrift  our  Lord.  We 
thank  thee,  that,  having  fuffered  for  our  fms,  he  en- 


PRAYERS*  425 

tered  into  his  reft.  We  thank  thee,  that  we  are  brought 
to  the  confines  of  that  facred  day,  which  the  Chriftian 
church  from  the  beginning  hath  obferved  as  a  memorial 
of  redemption  by  Emmanuel,  God  with  us.  We  thank 
thee  for  all  the  mercies  of  the  day  and  week,  and  of 
our  paft  lives — mercies  great  and  numberlefs.  Call 
in  our  thoughts  this  evening  from  terreftrial  concerns, 
and  fix  them  on  the  things  of  the  kingdom  of  God. 
We  are  unworthy  to  lift  up  our  eyes  to  heaven.  But 
thou  art  well  pleafed  for  the  righteoufnefs'  fake  of 
our  Mediator  and  Advocate.  Teach  us  our  own  mean- 
nefs  and  vilenefs.  Give  us  clear  viev/s  of  his  divine 
dignity  and  glory,  his  wonderful  love  and  mediatorial 
fulnefs.  Other  foundation  of  acceptance  with  God 
can  no  man  lay,  than  the  crofs  of  Chrift.  At  the  right 
hand  of  God  he  pleads  our  caufe.  He  knows  how  to 
have  compaflion  ;  for  he  was  touched  with  the  feeling 
of  our  infirmities,  and  in  all  points  tempted  as  we  are  ; 
yet  without  fin.  As  the  head  and  wife  lawgiver  of  the 
church,  he  hath  all  power  in  heaven  and  earth.  May 
we  fee  his  fuitablenefs  to  ail  the  wants  and  diftreffes  of 
per-iihing  finners.  Fill  us  with  deep  felf-abafement, 
that  we  have  abufed  and  wafted  life  and  the  day  of 
grace.  Caft  us  not  away  from  thy  prefence.  Create 
a  clean  heart,  and  renew  a  right  fpirit  within  us.  In- 
creafe  our  hatred  of  fin,  our  faith  and  love.  Give  us 
a  more  pure  and  warm  zeal  for  the  honour  of  a  cruci- 
fied Redeemer.  May  his  yoke  be  eafy,  and  his  burden 
light  to  us.  May  we  regard  him  as  our  beft  friend.  It 
was  his  meat  and  drink  to  do  and  fufter  thy  will.  May 
the  fame  mind  be  in  us.  Amidft  all  temptations,  op- 
pofition  and  danger,  be  prefent  with  thy  mighty  grace, 
that  we  may  ftand  faft  in  the  Lord.  May  we  never  be 
carelefs  of  our  fouls — never  forget  our  eternal  account. 
They  whofe  faces  are  toward  Zion,  wait  on  the  Lord, 
and  renew  their  ftrength.  Quicken  us  according  to 
thy  word :  For  our  fouls  cleave  to  the  duft.     If  our 

54 


426  t^RA-^ERS'. 

affection  is  fet  on  things  above,  where  Chrift  is,  all 
other  things  will  be  added  to  us. 

We  know  not  the  time  or  manner  of  our  death.  We 
know  not  what  a  day  may  bring  forth.  If  we  are 
thine,  thou  wilt  take  care  of  all  our  interefts  in  time 
and  eternity.  We  are  hafting  to  the  great  day,  when 
the  Redeemer  of  the  world  will  appear  to  judge  it  in 
righteoufnefs.  May  we  be  diligent  to  be  found  of  him 
in  peace,  without  fpot  and  blamelefs.  The  Lord  grant 
that  we  may  then  find  mercy. 

We  commit  ourfelves  to  thy  protection  this  night. 
May  we  commune  with  our  heart  on  our  bed.  Bring 
us  to  the  light  of  thy  holy  morning,  prepared  for  the 
folemnities  of  the  Lord's  day. 

Bring  Jew  and  Gentile  into  one  flieepfold  under  the 
chief  Shepherd.  May  every  tongue  confefs  that  Jefus 
Chrift  is  Lord,  to  the  glory  of  God  the  Father.  Pour 
out  thy  Spirit  upon  all  orders  and  ages  in  our  nation. 
In  wrath  remember  mercy. 

May  our  kindred  and  friends  be  the  friends  of  Chrift. 
After  his  example,  may  we  love,  pray  for  and  forgive 
our  enemies.  Withhold  from  us  whatever  would 
prove  hurtful.  Beftow  on  us  what  thou  feeft  to  be 
needful  and  beft.  Train  us  up  for  the  reft  which  re- 
maineth  to  the  people  of  God.  Through  Jefus  Chrift, 
to  whom,  &c. 


LORD'S  DAY  MORNING. 

Glorious  and  eternal  God  1  Thine  infinite  per- 
fections fhine  through  the  immenfity  of  thy  works. 
Thou  keepeft  covenant  for  ever.  In  difpenfing  the 
gifts  of  nature,  providence  and  grace  thou  doeft  what 
thou  wilt  with  thine  own.  It  hath  feemed  good  in 
thy  fight  to  vifit  our  part  of  the  world  with  the  day- 


PRAYERS,  42^ 

fpring  from  on  high.  The  fun  of  righteoufnefs  hath 
rifen  upon  us  with  falvation  in  his  beams.  Bleffed  are 
the  people  who  hear  the  joyful  found. 

With  reverence  and  godly  fear  we  would  bow  be- 
fore thee,  in  the  prevailing  name  of  our  great  high 
prieft,  a  minifter  of  the  true  tabernacle,  which  the 
Lord  pitched,  and  not  man. 

We  thank  thee  for  the  mercies  of  the  laft  night  and 
week.  This  is  the  day  which  the  Lord  hath  made — 
the  day  on  which  the  bleffed  Redeemer  rofe  from  the 
dead,  having  by  his  crofs  accomplilhed  our  redemption. 
The  affemblies  of  Chriftians  on  earth  unite  this  day 
with  glorified  faints  and  angels  in  heaven  in  the  wor- 
fliip  of  God  and  the  Lamb.  Glory  to  God  on  high^ 
that  through  Jefus  Chrift  there  is  peace  on  earth,  and 
good  will  to  men. 

We  thank  thee  for  the  holy  Spirit,  given  to  reprove 
the  world  of  fin,  righteoufnefs  and  judgment,  to  fet 
the  lafl:  feal  to  the  gofpel,  to  fan^tify  through  the  truth, 
and  be  a  confiiant  guide,  helper  and  comforter  to  the 
church. 

May  we  be  in  the  Spirit  on  the  Lord's  day.  Com» 
pofe  our  fouls  to  a  due  attendance  on  its  private  duties 
and  public  folemnities.  May  retired  meditation  and 
devotion  prepare  us  for  a  fpiritual  performance  of  the 
worfhip  of  the  fanduary.  May  we  love  the  place 
where  thine  honour  dwells.  Difplay  to  all  affemblies 
of  the  faints  thy  power  and  glory.  May  thy  miniftering 
fervants  glorify  thee  before  all  the  people.  May  the 
hearers  attend  with  meeknefs  to  the  word  preached, 
and  fearch  the  fcriptures  daily,  whether  thofe  things 
are  fo.  May  we  be  in  the  fear  of  the  Lord  all  the  day 
long. 

Make  us  deeply  fenfible  of  the  fall  and  corruption  of 
our  nature — -that  as  children  of  difobedience,  and 
therefore  children  of  wrath,  we  are  wretched,  and  mi- 
ferable,  and  poor,  and  blind,  and  naked.  From  this 
condition  thine  only -begotten  Son  came  to  redeem  us 


428  PRAYERS. 

by  a  price  more  precious  than  gold.  He  counfelletli 
us  to  buy  of  him  refined  gold  and  white  raiment.  He 
giveth  light  to  the  blind,  and  quickeneth  the  dead  in 
trefpaffes.  The  moft  wretched  prodigal  may  return, 
and  caft  himfelf  on  the  mercy  of  our  offended  Father 
in  heaven.  There  is  joy  in  heaven  over  every  penitent. 
In  the  ranfom  which  Jefus  paid,  may  we  fee  the  awful 
demerit  of  fin,  the  boundlefs  grace  which  pardons  it, 
and  the  flupendous  love  of  our  Ranfomer.  Thy 
thoughts  and  ways  are  high  above  ours,  as  the  heavens 
are  higher  than  the  earth.  May  our  polluted  fouls  be 
purified  in  the  fountain  opened  in  the  blood  of  Chrift. 
May  we  behold  him  exalted  to  give  repentance  ar]d  re- 
miflion  of  fins,  and  no  more  be  fo  guilty  of  the  accurfed 
thing.  Give  us  an  humble  confidence  in  redeeming 
love,  and  grace  to  prefent  our  bodies  a  living  facrifice, 
holy,  acceptable  to  God.  This  is  our  reafonable  fervice, 
and  our  true  honour  and  felicity.  May  we  learn  of 
Chrifl  Jefus  lefTons  of  meeknefs  and  humility,  felf-de- 
nial  and  refignation  ;  and  in  him  find  refl  to  our  fouls. 

May  many  this  day  believe,  and  turn  to  the  Lord. 
Open  the  way  for  the  gofpel  to  be  preached  in  all  the 
world  for  a  witnefs.  Remove  the  vail  cafl  over  the 
nations  devoted  to  Pagan,  Mahometan  and  Romifh  fu- 
perflition.  May  Zion's  light  come,  and  the  glory  of 
the  Lord  rife  upon  her. 

Teach  us  fo  to  improve  this  fabbath,  and  all  the 
bleflings  of  life  and  godlinefs,  as  that  we  may  be  able  to 
render  a  good  account  of  them  at  the  appearing  of  Je- 
fus Chrifl,  to  whom,  &c. 


LORDS  DAY  EVENING. 

O  I^ORD,  who  fillefl  heaven  and  earth  !  We  thank 
thee  that  the  tabernacle  of  God  is  with  men ;  that 
thou  wilt  dwell  with  them,  and  be  their  God.    Thou 


PRAYERS*  429 

loveft  the  private  dwellings  of  Jacob,  as  well  as  the 
gates  of  Zion.  Aflift  us  in  our  family  devotion  this 
evening. 

We  thank  thee  for  all  our  mercies  ;  for  the  bleffings 
of  providence,  and  the  richer  bleffings  of  grace — for 
the  privileges  of  this  holy  day.  We  would  not  defpife 
thine  houfe  and  ordinances.  We  would  not  forfake 
the  allemblies  of  thy  faints.  Teach  us  and  all  thy  peo- 
ple to  profit  by  the  fervices  of  the  fancbaary.  May  w^e 
know,  by  our  own  experience,  that  the  gofpel  of  Chriil 
is  the  power  of  God  to  falvation.  May  we  never  be 
afhamed  of  him,  or  of  his  friends  ;  but  reverence  him 
as  the  wifdom  of  God,  and  the  power  of  God ;  and 
honour  them  as  the  excellent  of  the  earth.  Negle6led 
and  reviled  as  he  is  by  others,  we  would  regard  and 
build  upon  him  as  the  foundation  of  our  immortal 
hopes.  Would  we  ferve  thee  day  and  night  in  thy 
temple  in  heaven,  our  robes  muft  be  waihed,  and 
made  w^hite  in  the  blood  of  the  Lamb.  Through  the 
righteoufnefs  of  God  and  our  Saviour  jefus  Chrift, 
may  we  obtain  like  precious  faith  as  his  firft  difciples, 
elecl  through  fand:ification  of  the  Spirit  unto  obedience, 
and  fprinkling  of  the  blood  of  Jefus  Chrift. 

We  confefs  our  want  of  love  to  God,  of  zeal  and  ac- 
tivity in  thy  fervice  ;  our  forgetfulnefs  of  the  Redeem- 
er and  our  fouls ;  our  formality  and  unbelief.  TVe  have 
abufed  the  day  and  means  of  grace,  and  grieved  the 
holy  Spirit.  Our  fins  have  been  aggravated  by  the  privi- 
leges we  have  enjoyed.  Of  thine  infinite  mercy  par- 
don our  barrennefs  and  unfruitfulnefs  in  the  knowledge 
of  the  Lord  and  Saviour  Jefus  Chrift.  May  we  ftrength- 
en  the  things  that  are  ready  to  die.  Whereto  we  have 
attained,  may  we  hold  faft,  that  no  man  may  take  our 
crown.  We  are  called  to  a  warfare  with  inward  cor- 
ruption, with  the  cuftoms  and  examples  of  the  world, 
and  with  the  hofts  of  hell.  We  have  no  might  againft 
thefe  enemies.  Lord,  that  the  weapons  of  our  war- 
fare might  be  mighty  to  the  pulling  down  of  ilrcng 


450  PRAYERS* 

holds,  calling  down  imaginations,  and  every  high  thing 
that  exalteth  againft  the  knowledge  of  God,  and  bring- 
ing into  captivity  every  thought  to  the  obedience  of 
Chrift.  May  we  be  followers  of  God  as  dear  children. 
By  the  obfervation  of  a  weekly  fabbath,  and  the  fervices 
of  thine  earthly  courts,  may  we  be  training  up  to  unite 
with  all  the  redeemed  and  infinite  hofts  of  angels,  in 
the  worlhip  of  that  temple  which  is  filled  with  the  glo- 
ry of  God  and  the  Lamb. 

Succeed  the  miniftry  of  the  gofpel  in  this  and  every 
place,  to  the  converfion  of  finners,  and  to  the  confirma- 
tion and  building  up  of  faints  in  their  moft  holy  faith* 
Set  up  a  ftandard  againft  the  foes  of  Zion  :  May  her 
children  be  joyful  in  their  King,  May  they  fo  let  their 
light  fliine,  fo  ftand  faft  in  one  fpirit,  with  one  mind, 
ftriving  together  for  the  faith  of  the  gofpel,  as  to  put 
to  filence  the  ignorance  of  foolilh  men. 

May  we  abide  under  the  divine  protedlion  this  night, 
and  fee  the  light  of  another  morning  in  health  and 
comfort. 

May  no  member  of  our  family  fail  of  thy  faving 
grace.  May  we  have  wifdom  to  inftrucl  our  houfehold 
in  the  principles  and  duties,  the  privileges  and  hopes  of 
the  gofpel.  Deliver  our  fouls,  O  Lord,  from  the  wick- 
ed— from  men  of  the  world,  whofe  portion  is  in  this 
life.  May  we  behold  thy  face  in  righteoufnefs  ;  and 
be  fatisfied,  when  we  awake,  with  thy  likenefs.  Thro' 
Jefus  Chrift,  to  whom,  &c. 


SERMON  I. 

RELIGIOUS  EDUCATION. 


DEUTERONOMY,  vi.   7. 

AND  THOtj  SHALT  TEACH  THEM  DILIGENTLY  UNTO  THY  CHILDREN,  AND 
SHALT  TALK  OF  THEM  WHEN  THOU  SITTEST  IN  THY  HOUSE,  AND  WHEN 
THOU  WALKEST  BY  THE  WAY,  AND  WHEN  THOU  LIEST  DOWN,  AND  WHEN 
THOU  RISEST  UP. 

.^..<..<..<..<Q<^5^>.>..>.>.>.. 

XJ[eATHEN  writers   have  faid   much   of    the 
reverence  due  to  the  gods.     But  of  what  gods  do 
they  fpeak  ?  What  kind  of  reverence  do  they  incul- 
cate ?  They  have  faid  much  of  private  friendfhip  and 
the  love  of  our  country.     But  what  have  they  faid  of 
love  to  all  mankind?  They  taught  the  government  of 
the  paflions  and  appetites.     But  from  no  other  than 
temporal  motives.     The  things  that  are  revealed  belong 
io  us  audio  our  children.   From  revelation  are  derived  all 
juft  thoughts  of  God  and  of  man's  duty.     The  moll 
important  things  in  the  facred  oracles  are  compre- 
hended in  loving  God  with  all  the  heart,  and  our 
neighbour  as  ourfelves.     To  believe  the  exiftence,  per- 
fe(5lions  and  providence  of  God,  is  to  acknowledge 
that  we  owe  him  fuperlative  love.     Nor  can  there  be 
any  difficulty  in  underftanding  the  precept,  "  Thou 
"  fhalt  love  thy  neighbour  as  thyfelf,"  if  we  keep  in 
view  the  golden  rule,  "  Whatfoever  ye  would  that 
*'  men  ihould  do  to  you,  do  ye  even  fo  to  them." 

"Whatever  belongs  to  piety  and  good  morals  is  in- 
cluded in  the  things  which  Chriftian  parents  fhould 
teach  their  childi*en.     The  courfe  of  inHrudion  is  to 


432  RELIGIOUS    EDUCATION. 

begin  with  things  plain  and  cafy  to  be  undei flood;  and, 
from  fimple  fundamental  truths,  to  go  on  to  perfeBion, 
"  Whom  fliall  he  teach  knowledge  ?  and  whom  fhall 
"  he  make  to  underftand  doctrine  ?  Them  that  are 
"  weaned  from  the  milk,  and  draw^n  from  the  breafts. 
"  For  precept  mull  be  upon  precept ;  line  upon  line  ; 
"  here  a  little  and  there  a  Uttle."  This  imphes  the 
earlieft  inftruction.  The  earlieft  and  principal  thing 
to  be  taught  them  is  the  wifdom  from  above.  Were 
they  not  fufceptible  of  this,  as  of  other  inftruclion, 
why  hath  the  teacher,  who  came  from  God,  mention- 
ed them  as  patterns  of  dociUty  ?  "  Whofoever  fhall 
"  not  receive  the  kingdom  of  God  as  a  little  child,  he 
"  ihall  not  enter  therein." 

The  food  of  the  mind  muft  be  fuited  to  its  faculties. 
The  dawn  of  reafon  calls  for  fome  information  ref- 
pedling  the  Former  of  our  bodies,  and  the  Father  of 
our  fpirits.  The  acquifition  of  this  knowledge  Ihould 
be  made  eafy,  by  the  frequent  communication  and 
proper  enforcem.ent  of  a  few  plain  and  w^eighty  truths, 
not  burdening  the  opening  faculties  with  too  great  a 
variety.  A  multipHcity  of  documents,  not  under- 
ftood  or  digefted,  promife  Httle  or  no  good  eifecl. 
Reprefentations  of  religion  as  gloomy  and  anfierc  may 
ferve  the  caufe  of  fuperftition  ;  but  true  religion  is  a 
reafonable  fervice.  Lively  ideas  of  the  moral  perfec- 
tions of  God  and  of  redemption,  of  the  worth  of  the 
foul,  of  the  account  we  muft  give  of  ourfelves  to  him 
with  whom  we  have  to  do,  are  peculiarly  ufefal. 

The  duty  of  religious  education  devolves  on  parents. 
They  are  required  to  take  the  greateft  care  in  the  per- 
foixiiance  of  this  duty.  They  are  immediately  ad- 
drefled  in  the  text.  I'heir  advantages  for  the  pious 
inftruclion  of  their  children  are  peculiar.  They  are 
firft  and  moft  interefted  in  them.  They  have  everv 
inducement,  and  are  under  the  ftrongeft  bonds,  to  give 
fpecial  attention  to  this  thing.  All,  under  whofe 
immediate  guardianftiip  children  are  placed,  occupy  the 


RELIGIOUS    EDUCATION.  433 

room  of  parents  ;  and  are  obliged  to  educate  them 
with  parental  and  religious  care  ;  that  is,  to  talk  of  the 
truths  and  duties  of  religion,  when  thej  fit  in  the 
hoiife^  and  walk  by  the  way^  when  they  lie  down  and  rife 
up. 

We  will  confider,  firft,  the  fource  from  which  this 
inftrud:ion  is  drawn. 

Mofes  went  near  and  received  the  oracles  of  infalli- 
ble truth  from  the  mouth  of  God,  and  then  declared 
to  the  people  what  God  commanded.  Thefe  words 
they  were  to  teach  to  their  children.  When  our  Lord 
commillioned  his  chofen  minifters,  he  faid  to  them, 
"  Go,  teach  all  nations  to  obferve  whatfoever  I  have 
"  commanded  you.*' 

When  the  Jews  forfook  the  oracles  of  God  and  re- 
ceived for  doctrines  the  commandments  of  men,  nei- 
ther the  teachers,  nor  thofe  who  were  taught,  went 
into  the  kingdom.  When  the  guides  of  the  Chriftian 
church  locked  up  the  fcriptures  from  the  people,  all  de- 
ceivablenefs  of  unrighteoufnefs  was  introduced.  The 
infallibility  of  the  Roman  pontiff  was  faid  to  be  proved 
by  the  fcriptures,  and  the  fenfe  of  fcripture  determin- 
ed by  his  infallibility.  Helps  for  underilanding  the  fa- 
cred  fcriptures  may  not  be  refufed  j  but  to  determine 
whether  thefe  things  are  fo,  recourfe  muft  be  had  to 
the  fcriptures,  and  fpiritual  things  be  compared  with 
fpiritual. 

Every  teacher  will  of  courfe  inculcate  his  own  fenfe 
of  fcripture.  There  is  the  fame  liberty  of  examina- 
tion to  thofe  who  are  taught,  fo  far  as  they  are  capable 
of  examining.  The  firft  principles,  fuch  as  are  proper 
to  be  taught  to  children,  are  fo  obvious  and  practical, 
that  there  is  no  juft  room  for  controverfy.  Whenever 
the  fcriptures  are  confulted  with  meeknefs,  thefe  prin- 
ciples and  maxims  will  always  appear  to  be  of  the  great- 
eft  ufe. 

Such  is  the  fource  of  religious  inftruftion.  Were* 
mark, 

55 


4fS4i  RELIGIOUS    EDUCATlONi 

Secondly,  The  great  influence  and  authority  of  thofe 
whofe  duty  it  is  to  impart  it. 

Parents  have  the  fulleft  opportunity  to  obferve  the 
genius  and  capacity  of  their  children,  the  gradual 
opening  of  their  faculties,  what  counfels  and  cautions 
are  moft  adapted  to  their  fituation  and  difpofition,  or 
the  employment  and  rank  in  life  for  which  they  may 
be  fitted  and  defigned.  Parental  authority  has  great 
weight  at  this  early  period.  There  is,  therefore,  the 
higheft  reafon  for  a  difcreet,  faithful  ufe  of  the  influ- 
ence which  the  relation  of  parents  gives  them.  This 
influence  will  fenfibly  leffen,  fliould  the  opportunity  of 
early  inftru^lion  in  the  bell  things  be  neglected. — 
While  their  children  fliould  be  advancing  in  wifdom 
and  virtue,  propenfities  to  folly  and  vice  will  grow 
up  with  them. 

Thirdly,  Parents  fliould  coriftantly  attend  to  the  du-^ 
ty  of  imparting  religious  inftruction. 

Their  children  being  confl:antly  with  them,  ufeful 
hints  may  be  dropped  on  every  occafion  and  occur^ 
rence.  No  opportunity  fliould  be  omitted,  in  a  cafe 
of  fuch  moment,  and  where  there  are  fuch  advantages 
to  form  and  improve  the  tender  mind.  Thou  jhalt 
talk  of  them  when  thou  lieji  down^  and  when  thou  rifeji  up  ; 
wheti  thoiifittejl  in  thine  houfe^  and  when  thou  walkeji  by 
the  way.  In  whatever  ways  or  bufinefs  you  or  your 
children  may  be  employed,  infliruclions  in  piety  and 
found  morals  may  be  pertinently  and  ufefully  given. 
The  lame  inilruclions  may  be  repeated,  and  others  ad* 
A<^y  as  circumfl:ances  may  fuggeft.  Thus  will  appear 
the  weight  which  the  inftruAions  have  with  the  parents. 
When  they  teach  thefe  things  diligently^  as  command- 
ed, they  are  inflant  in  feafon  and  out  of  feafon,  im- 
parting fome  fpiritUal  gift  to  their  children.  Thefe 
are  apt  to  forget  the  good  things  they  have  been 
taaght ;  and  are,  moreover,  expofed  to  various  fnares 
and  allurements.  They  need  precept  upon  precept,— 
When  the  counfels  given  are  fuppofed  by  the  parents 


RELIGIOUS    EI>UCATION.  435 

to  be  the  counfel  of  God,  with  what  care  and  ferlouf- 
nefs  fliould  they  be  inculcated  at  all  feafons  ?  "  Set 
*^  your  hearts  unto  them,  and  command  your  children 
**  to  obferve  and  do  them." 

Fourthly,  the  parental  is  the  happieft  way  of  impart- 
ing and  impreffing  thefe  things,  and  the  beft  mean  of 
tranfmitting  a  favour  of  religion. 

By  an  affedlionate  manner  of  inculcating  it,  by  care- 
fully obferving  how  the  faculties  of  children  expand, 
what  diredions  they  can  receive,  and  what  are  called 
for,  he  who  has  the  heart  of  a  parent  takes  a  fure 
courfe,  if  there  is  any,  to  have  his  inftrudion  drop  on 
the  tender  mind  as  the  rain  and  dew  on  the  thirfty 
earth.  The  bleffed  Jefus  never  broke  a  bruifed  reedy 
nor  quenched  the  fmoking  fiax,  Grace  ivas  poured  into 
his  lips.  His  inftructions,  weighty  in  themfelves,  were 
imparted  in  the  moft  perfuafive  manner.  Of  him  let 
parents  learn  to  teach  the  truths  of  God,  to  inculcate 
divine,  focial  and  perfonal  virtues,  as  their  children  are 
able  to  bear, 

Beiide  perfonal  inftruclion,  let  parents,  according  to 
their  ability,  furniih  their  children  with  fchool  educa- 
tion, and  with  books  for  their  improvement.  Let 
them  accompany  you  ta  the  houfe  of  God,  to  receive 
public  inftruclion  j  and  enquire  of  them  how  they  re- 
member and  are  afFe(5led  with  the  truths  they  hear. 
The  facred  fcriptures  ihould  be  read  in  your  families. 
Advantage  fhould  be  taken  of  providential  events,  of 
all  means  to  awaken  their  attention  to  their  duty  and 
en2:aQ:e  their  hearts  in  it — whether  the  bible  or  other 
good  books— of  all  inftruments,  whether  parents,  min- 
ifters  or  others*  The  meaning  and  intent  of  the  two 
facraments  fhould  be  explained  ;  that,  having  been  de- 
voted to  God  in  their  infancy,  they  may  fee  their  obli- 
gations to  put  off  the  old  man,  and  put  on  the  new  ; 
and,  as  they  may  become  capable  of  that  fervice,  may 
recognize  the  vows  made  at  their  baptifm,  and  come 
to  the  comniunion. 


436  RELIGIOUS    EDUCATION* 

Upon  the  whole ;  parents  "  fliould  labour  gradually 
"  and  pleaiingly  to  infufe  into  their  minds  the  cleareft 
"  and  moft  afFecling  views  of  God ;  his  univerfal  pre- 
"  fence  and  Almighty  power  ;  his  goodnefs,  truth  and 
*'  overruling  providence  ;  his  regard  to  pious  men, 
"  and  attention  to  their  prayers" — and  to  "  imprint 
"  thefe  things  by  ftriking  examples."  They  fliould 
"  take  care  that  their  children  frequently  hear  conver- 
*'  fation  upon  ferious  and  heavenly  fubje^ls.  Few^ 
"  people  are  fenfible  of  the  advantage  derived  to 
"  children  from  fuitable  and  ferious  converfation." 
They  ihouy  have  the  amiablenefs  of  virtue  and  tur- 
pitude of  vice  held  up  to  view  ;  "  the  vanity  of 
"  the  world,  the  frailty  of  the  body  ;  the  corruption 
"  of  our  fallen  nature  ;  the  dignity  and  infinite  worth 
"  of  the  foul,  and  what  God  hath  done  for  it.  The 
"  riches  and  mercy  of  redemption  fhould  be  fet  before 
"  them."  They  fliould  be  "  habituated  from  their  in- 
*'  fancy  to  fanclify  the  Lord's  day,  to  reverence  the 
"  word  and  ordinances  of  God."  Parents  fliould 
fpare  no  endeavours  to  give  them  "  a  deep  fenfe  of 
"  truth  and  integrity,  and  an  abhorrence  of  all  man- 
"  ner  of  falfehood,  fraud,  craft,  fubterfuges  and  dif- 
"  iimulation,  as  bafe,  diflionourable,  and  highly  ofFen- 
"  five  to  God." 

Parents  may  call  to  mind  the  affection,  diligence 
and  folicitude  with  which  they  were  taught  the  princi- 
ples and  duties  of  religion  in  their  childhood — how 
they  were  exhorted,  charged  and  comforted — the  pray- 
ers which  were  offered  up  with  and  for  them.  Have 
you  fhewn  the  fame  pious  care  to  educate  your  chil- 
dren in  the  true  fear  of  the  Lord  ?  the  fame  pru- 
dence ?  the  fame  regard  to  family  devotion  and 
order,  and  inftruftion  in  general  ?  the  fame  dif- 
creet  and  grave  deportment  ?  If  you  have  dedi- 
cated your  children  to  God  in  baptifm,  have  you 
fulfilled  the  engagements  made  at  their  dedication, 
and  exemplified  the  Chriftian  profcffion  before  them  ? 
You  may  then  truft  with  God  the  ifTue  of  your  pray- 


RELIGIOUS    EDUCATION.  437 

ers  and  endeavours.  He  will  not  forfake  them,  though 
you  may  fhortly.  If  you  have  not  thus  dedicated  and 
taught  them,  the  moft  important  part  of  your  duty 
has  been  negleded.  The  account  you  muft  give  how 
you  educate  them ;  their  temporal  and  eternal  welfare ; 
the  debt  you  owe  to  your  people,  are  confiderations 
which  Ihould  ever  be  prefent  to  your  minds,  and  in- 
fluence you  to  a  faithful  care  in  this  matter. 

Coniidering  himfelf  as  anfwerable,  in  a  degree,  for 
the  principles  and  condudl  of  his  children  and  houfe- 
hold,  the  wife  parent  and  head  of  a  family  will  em- 
brace that  fcheme  of  religion  and  education  in  it, 
which  he  is  convinced,  upon  due  deliberation,  beft  ac- 
cords with  the  facred  oracles.  Thefe  permit  him  not 
to  adopt  a  mode  of  worihip,  which  interferes  with 
the  order  and  peace  of  fociety,  or  with  the  religious 
liberty  of  other  denominations.  Do  any  members  of 
his  houfe,  who  difcover  a  thoughtful,  ferious  mind,  dif- 
fer from  him  ?  he  will  endeavour  to  fhew  them  their  er- 
rour.  For  they  err  at  leaft  in  his  opinion.  But  he  will  be 
cautious  how  he  interpofeth  a  command  in  what  may  be 
a  matter  of  confcience.  He  will  not  degrade,  but 
honour,  himfelf  by  condefcenfion  to  ferious  fcrupies. 
If  calm  reafoning  out  of  the  fcriptures  doth  not  con- 
vince, he  will  indulge  them  in  a6ling  according  to  the 
perfuaiion  of  their  own  mind — always  fuppofing  that 
this  will  be  no  breach  upon  good  family  order.  It  is 
happy  when  the  members  of  an  houfe  have  one  heart 
and  one  way — Happy  alfo  when  different  opinions  and 
practice  do  not  interrupt  or  impair  domeftic  prder  and 
love. 

We  proceed  to  evince  the  great  importance  of  the 
faithful  difcharge  of  the  duty  enjoined  in  the  text. 

The  high  motives  to  religion  are  taken  from  the  life 
to  come ;  but  it  is  alfo  profitable  to  the  prefent  life. 
Parents  fhould  inculcate  it  on  their  children  from  a  re- 
gard to  their y^?//j-  and  bodies^  to  this  world  and  2.  future. 
He  who  neglefts  to  "  provide  for  his  ov/n  houfe,  is 
^'  worfe  than  an  infidel.  If  a  fon  fliall  afk  bread  of  any 


4SS  RELIGIOUS    EDUCATION. 

"  of  you  that  is  a  father,  will  you  give  him  a  ftone  ?"^ 
Children  afk  of  their  parents  what  is  more  than  food 
and  raiment — direclion  in  religion,  that  their  fouls 
may  not  famifh  for  want  of  fpiritual  food — diredlion 
which  inexperienced  and  uninformed  years  need.  Left 
without  fuch  direclion,  what  muft  be  the  confequence, 
Gonfidering  their  native  depravity  and  the  allurements 
of  the  world  ?  They  may  be  plunged  in  lufts  which  will 
injure  their  health  and  reputation,  prevent  their  ufe- 
fulnefs,  lay  wafte  their  confcience,  link  them  in  infa- 
my and  diftrefs  in  this  world,  and  deftroy  them  foul 
and  body  in  the  next. 

Public  and  private  fchools  of  education,  and  the 
maintenance  of  public  teachers  of  religion  and  morals, 
have  evinced  the  fentiment  of  mankind  on  the  necef- 
iity  of  good  morals  to  the  welfare  of  fociety-  Families 
are  the  nurferies  of  piety  and  found  morals,  or  of  im- 
piety and  vice.  Children,  tranfplanted  from  thefe  pri- 
vate nurferies  into  fchools,  higher  or  lower  ;  or  formed 
into  diftincl  families,  and  entered  on  any  employment 
in  life,  produce  the  fruits  of  their  native  foil. 

Inattentive  or  indifferent  to  the  moral  and  religious 
inflrudion  of  their  children,  what  anfwer  can  parents 
make  to  them  in  time  to  come  ?  what  anfwer  to  the 
community  ?  or  to  the  great  Judge  at  the  laft  day  ? 
They  cannot,  indeed,  give  grace  to  their  children.  But 
unremitting  parental  care  of  their  religious  education, 
together  with  fervent  prayer,  encourage  them  to  hope 
that  God  will  impart  his  grace.  Should  all  their  pains 
and  prayers  be  unavailing,  through  the  folly  and  ob-> 
ftinacy  of  their  children,  the  reflection  that  parental 
duty  has  been  faithfully  attended  will  be  comfortable. 
After  the  wifeft  and  beft  care  of  their  education,  chil- 
dren may  thruft  daggers  into  the  hearts  of  parents.  It 
is  enough  toyl^i?  or  bear  that  they  make  themfelves  \dle. 
But  how  infupportable  the  refleclion,  that  all  may  be 
owing  to  the  negled  of  parental  duty  ?  the  neglecl  of 
counfel,  reftraint  and  warning  in  childhood  and  early 


RELIGIOUS    EDUCATION*  439 

yoTith  ?  that  their  temporal  and  eternal  ruin  may  He 
at  the  door  of  thofe  who  fhould  have  brought  them 
up  in  the  nurture  and  admonition  of  the  Lord  ? 

"  I  will  bring  upon  Abraham,"  faid  God,  "  that 
"  which  I  have  fpoken  of  him  :  For  I  know  Abraham, 
*'  that  he  will  command  his  children,  and  his  houfe- 
*'  hold  after  him,  and  they  fliall  keep  the  way  of  the 
*'  Lord,  to  do  juftice  and  judgment."  But  Eli,  for  his 
remifTnefs  and  negle(3:  of  the  authority  vefted  in  him, 
received  the  awful  denunciation,  "  I  will  judge  his 
"^^  houfe  for  ever  for  the  iniquity  which  he  knoweth : 
"^^  Becaufe  his  fons  made  themfelves  vile,  and  he  re- 
"^^  ftrained  them  not*  Therefore  the  iniquity  of  Eli's 
^'  houfe  fliall  not  be  purged  with  facrifice  nor  offering 
^'  for  even" 

'^  Hear,  O  Ifrael;  the  Lord  our  God  is  one  Lord. 
^'  And  thou  flialt  love  the  Lord  thy  God  with  all  thy 
*^  heart,  and  with  all  thy  foul,  and  with  all  thy  might, 
"^^  And  thefe  words  fliall  be  in  thine  heart.  And  thou 
"^^  flialt  teach  them  diligently  unto  thy  children."  Re- 
ligion is  preferved,  when  parents  apply  their  own  hearts 
to  it,  and  teach  it  to  pofterity.  The  mofl  effectual  way 
of  teaching  it  is  by  example.  A  fine  picture  of  virtue 
will  be  drawn  to  no  purpofe,  if  it  is  never  exhibited 
-in  real  life.  Let  parents  refolve,  "  As  for  me,  and 
^^  my  houfe,  we  will  ferve  the  Lord."  Let  them  be 
able  to  addrefs  their  children  in  the  language  of 
humble  confidence  :  *'  Know  the  God  of  your  father, 
*'  Let  thy  heart  retain  my  words.  Keep  my  comimaiid- 
*'  ments,  and  live.  Wifdom  is  the  principal  thing*. 
*'  Therefore  get  wifdom.  1  have  led  thee  in  right  paths. 
"  Incline  thine  heart  unto  my  fayings :  Let  them  not 
"  depart  from  thine  eyes :  Keep  them  in  the  midft  of 
*'  thy  heart,"  As  an  incentive  cordially  to  embrace  re- 
'ligion,  and  faithfully  to  inftru6t  your  children  in  the 
principles,  duties  and  hopes  of  it,  be  afTured,  "  The 
^'  mercy  of  the  Lord  is  from  everlafting  to  everlafting 
**  upon  them  that  fear  him,  and  his  righteoufiiefs  unto 


440  RELIGIOUS    EOUCATIOK. 

"  children's  children ;  to  fuch  as  keep  his  covenant, 
"  and  to  thoie  that  remember  his  commandments  to 
"  do  them." 

Parents,  have  compaffion  on  your  children,  as  Jefus 
had  on  thole  who  fainted  for  his  inftruclion  in  the 
paths  of  falvation»  Teach  them  that  every  good  gift 
comes  from  their  Father  in  heaven,  who  expeds  a 
grateful  return.  They  are  but  fojourners  on  earth. 
Their  probationary  ftate  is  fliort.  They  are  bound  to 
the  eternal  world,  in  which  their  ftate  will  be  the  con- 
fequence  of  their  behaviour  in  this.  Let  your  inftruc- 
tions,  example  and  prayers  unite  to  lead  them  in  the 
path  of  life.  "  Endeavour  always  to  underjiand  your- 
"  felves  what  you  wiih  them  to  underfland ;  to  he 
"  yourfelves  what  you  would  have  them  be ;  to  do 
*'  yourfelves  w^hat  you  would  have  them  pradlife.'* 

I  will  now  turn  your  attention  to  examples  of  parents, 
who  made  it  their  care  to  educate  their  children  in 
religion.  The  examples  fhall  be  taken  from  the  facred 
fcriptures,  where  they  are  recorded  for  our  learning. 

The  friend  of  God,  the  father  of  the  faithful,  incul- 
cated on  his  houfehold,  with  great  care,  the  true  reli- 
gion. "  I  know  him,  that  he  will  command  his  chil- 
*'  dren,  and  his  houfehold  after  him,  and  they  fhall 
"  keep  the  way  of  the  Lord."  He  fpared  no  inftruc- 
tions  and  cautions,  that  they  might  efcape  the  conta- 
gion of  a  w^orld  overrun  with  idolatry,  and  plunged 
in  every  pollution  ;  might  know  the  only  living  and 
true  God,  and  abide  in  the  worfhip  of  him.  Refcued 
from  fuperftition  himfelf,  and  honoured  with  fpecial 
divine  communications,  he  felt  the  importance  of  ed- 
ucating his  family  in  the  principles  and  praftice  of  pure 
religion,  as  their  higheft  duty  and  wifdom.  His  reli- 
gious care  of  his  houfehold  was  the  juft  expreffion  of 
the  fame  rnith  and  piety  as  induced  him  to  make  the 
greateft  worldly  facrifices,  when  called  of  God. 

The  example  of  Jofhua  may  be  next  mentioned. 
He  earneftly  exhorted  his  people  to  put  away  their  idol 


REtlGlOUS    EDUCATION.  441 

gods,  to  fear  the  Lord,  and  ferve  him  in  fmcerity  and 
truth.  Knowing,  at  the  fame  time,  their  propenfity 
to  revolt  upon  every  occaiion,  he  aiTured  them,  that, 
however  they  might  waver  and  apoftatize,  he  was  fix- 
ed in  his  own  choice — fixed  alfo  in  his  refolution  with 
refpecl  to  his  houfe.  "  As  for  me  and  my  houfe,  we 
"  will  ferve  the  Lord.'*  The  religious  care  of  his 
houfehold  was  next  to  that  of  his  own  foul.  How 
large  foever  his  family,  every  foul  occupied  his  atten- 
tion. So  far  as  was  in  his  power,  he  refolved  that  they 
fliould  all  know  and  ferve  the  Lord. 

When  the  houfehold  of  the  chief  magiftrate  of  a 
nation  make  religion  their  care,  it  has  the  happieft  af- 
pecl  on  public  order  and  virtue.  When  the  head  of 
the  fmall  houfehold  of  fix  or  feven  fouls  maintains  a 
due  care  of  religion,  it  is  as  the  precious  ointment  on  the 
head  of  Aaron,  The  young  branches  fhould  regard 
him  with  honour,  be  thankful  for  fuch  a  ruler  and 
guide,  and  receive  his  infl;ruclions  with  much  defer- 
ence. 

The  houfe  of  Samuel  was  as  the  gate  of  heaven. 
This  chief  magiftrate  and  judge  in  Ifrael  exhibited,  in 
his  public  ftation,  the  higheft  concern  for  the  advance- 
ment of  righteoufnefs,  which  exalteth  a  nation.  "  I 
"  will  {hew  you,"  faid  he  to  his  people,  "  the  good 
^'  and  right  way.  Only  fear  the  Lord,  and  ferve  him 
"  in  truth  with  all  your  heart."  From  being  occupi- 
ed in  public  affairs,  he  regularly  returned  to  guide  and 
blefs  his  houfe  :  There  he  built  an  altar  to  the  Lord. 
In  his  recefs  from  the  cares  and  labours  of  office,  in 
his  private  and  domeftic  character,  he  manifefted  the 
fame  integrity,  the  fame  refped  to  the  honour  of  God 
and  good  of  his  houfehold,  as  in  his  public  ftation  he 
exprefled  for  the  welfare  of  his  people.  The  depar- 
ture of  his  fons  from  the  ways  of  fo  wife  and  godly  a 
parent  was  an  aggravation  of  their  ftiame.  The  beft 
counfel  and  example  of  parents  may  be  loft  upon  their 
children.     Perhaps  Samuel's  degenerate  fons  Ihewed 

56 


ii^  RELIGIOUS    EDUCAnON', 

fome  refped  to  his  religious  charges  at  firjl.  For  wlieiV 
we  read  of  their  defection,  it  is  obfervable  that  he  was 
old.  When  parents  have  done  what  in  theili  lies  to 
train  up  their  children  for  God,  the  iffue  muft  be  left 
with  him. 

David,  in  his  old  age,  could  refled:in  this  manner  : 
"  O  Lord  God,  thou  haft  taught  me,  and  haft  been 
"  my  truft,  from  my  youth  ;  and  hitherto  have  I  de- 
"  clared  thy  wonderful  works."  Well  might  fuch  a 
parent  charge  his  fon,  "  Know  thou  the  God  of  thy 
"  father.'*  The  fon  mentions  the  pious  inftrudions  of 
his  father  David.  "  He  taught  me,  and  faid  unto  me, 
"  Let  thine  heart  retain  my  words  : — Get  wifdom,  get" 
"  derftanding ;  forget  it  not."  What  he  meant  by 
wifdom,  he  has  explained.  "  The  fear  of  the  Lord 
"  is  the  beginning  of  wifdom  ;  and  the  knowledge  of 
"  the  Holy  is  underftanding.  Wifdom  is  the  princi> 
"  pal  thing :  Therefore  get  wifdom.  Exalt  her,  and 
"  Ihe  fliall  promote  thee.  She  Ihallgive  to  thine  head 
"  an  ornament  of  grace  \  a  crown  of  glory  Ihall  flie 
"  deliver  to  thee.  Hear,  O  my  fon,  and  receive  my 
"  fayings — I  have  taught  thee  in  the  way  of  wif. 
"  dom  ;  I  have  led  thee  in  right  patlis."  Such  inftruc- 
tion  Solomon  had  from  his  father.  The  prophecy  which 
his  mother  taught  him  is  alfo  mentioned.  Proverbs  xxxi. 
Whether  the  leflbns  which  follow  are  conildered  as 
given  to  Solomon,  or  given  by  him,  i^  immaterial. 
They  remind  us  what  the  inftru6lion  is,  which  pious 
parents  impart  to  the  children  of  their  hopes..  "  My 
"  fon,  if  thou  incline  thine  ear  unto  wifdom,  and  ap- 
"  ply  thy  heart  to  underftanding  \  yea,  if  thou  crieft 
"  after  knowledge,  and  lifteft  up  thy  voice  for  under- 
^'  ftanding ;  if  thou  feekeft  her  as  filver,  and  fearcheft 
"  for  her  as  for  hid  treafufes  ;  then  fiialt  thou  un- 
"  derftand  the  fear  of  the  Lord,  and  find  the  know- 
"  ledge  of  God.  Truft  in  the  Lord  with  all  thine 
"  heart ;  and  lean  not  to  thine  own  underftanding. 
^'  In  all  thy  ways  acknowledge  him,  and  he  fliall  di- 


RELIGIOUS    EDUCATION.  44S 

-^'^  reel  thy  paths.  Be  not  wife  in  thine  own  eyes  : 
"  Fear  the  Lord,  and  depart  from  evil.  Wifdom  is 
"  better  than  rubies.  Her  fruit  is  better  than  gold. 
"  She  leads  in  the  way  of  righteoufnefs  and  life." 
David  walked  in  his  houfe  wifely^  in  a  perfect  way — with 
a  perfect  heart.  Solomon  wrote  his  proverbs  with  an 
exprefs  view  to  inftrud:  the  young  in  the  wifdom  from 
above.  God  employs  parents  and  others  to  imbue 
young  minds  with  the  wifdom  which  conlifts  in  the 
knowledge,  fear  and  love  of  their  Creator  and  Sav- 
iour. 

It  was  the  commendation  of  Cornelius,  whofe 
prayers  and  alms  afcended  to  heaven  with  acceptance, 
that  he  feared  God  with  all  his  houfe, 

"  The  unfeigned  faith"  of  young  Timothy  was  firfl 
confpicuous  in  his  mother  and  grandmother.  Nur- 
tured by  them,  he  knew  the  holy  fcriptures  from  a 
child-  An  happy  improvement  of  the  advantages, 
under  which  he  was  early  placed,  prepared  him  for 
the  perfect  inftrudions  of  Paul,  who  ftiles  him  his 
own  fon  in  the  faith,  and  commends  him  thus  to  the 
Philippian  Chriftians  :  /  hanje  no  man  like-minded. 

The  diftinguifhed  characters  we  have  mentioned, 
were  eminent  for  inftruding  the  rifing  members  of 
their  houfehold  in  the  great  things  of  religion.  Why 
is  their  example  highly  applauded,  if  not  as  a  pattern 
to  other  parents  and  heads  of  families  ?  Religious  edu- 
cation, which  they  efteemed  a  duty  fo  important,  to 
which  they  attended  with  Heady  and  confcientious 
care,  comes  enforced  by  .their  example.  No  pious  pa- 
rent can  treat  this  matter  with  indifference. 

Befide  examples  on  facred  record,  limilar  ones,  hv- 
ing  and  dead,  may  be  obferved  and  recollected  ;  which 
concur  to  prove,  that  men  of  piety  confider,  and  have 
ever  confidered,  education  in  religion  a  matter  of  firfl: 
moment.  In  this  the  wifefl;  and  befl:  men,  in  all  ages, 
among  pagans,  Jews  and  Chriftians,  have  united.  It 
is  a  duty  owing  to  God.     For  children  are  the  heritage 


444  RELIGIOUS    EDUCATION. 

of  the  Lord,  A  more  effential  fervice  cannot  be  ren- 
dered to  fociety,  than  the  training  up  children  to  fear 
God,  and  honour  their  earthly  fuperiors  5  to  lead  a 
peaceable  life,  in  godlinefs  and  honefty.  Children 
themfelves  claim  it,  as  the  beft  and  moft  comfortable 
courfe  of  life.  Ignorance  and  violation  of  religion 
and  morality,  in  the  firft  ftage  of  life,  lays  the  foun- 
dation of  infamy  and  wretchednefs.  Furthermore, 
in  the  negleA  of  religious  education,  parents  and  heads 
of  families  cannot  be  fuppofed  to  take  care  of  their 
own  fouls. 

The  example  of  the  wifeft  and  beft  of  men  is  a  moft 
ufeful  comment  on  the  various  inftrudions  of  fcrip- 
ture,  relating  to  early  education  in  religion.  The  tef- 
timonies  God  hath  given  of  his  approbation  of  parents 
who  have  carefully  attended  to  this  duty,  and  of  his 
difpleafure  againft  the  parents  who  have  neglected  or 
been  remifs  in  it,  abundantly  evince  its  importance. 

But,  in  oppofition  to  the  example  of  great  and  pi- 
ous men,  to  the  many  exprefs  commands  of  God,  and 
to  the  undeniable  teftimonies  of  his  favour  and  anger, 
objections  are  made  to  religious  education,  that  it  fet- 
ters and  Ihackles  young  minds,  is  hoftile  to  all  free  en- 
quiry, and  upholds  bigotry  and  fuperftition.  Intend- 
ing to  appropriate  a  difcourfe  to  the  diftin<^  conlidera- 
tion  of  this  objedion,  it  will  not  be  attended  to  at 
prefent. 

Before  I  conclude,  fuffer  me  to  turn  your  reflections 
upon  the  clofmg  fcene  of  a  pious  parent.  How  foli- 
citous  is  he  to  imprefs  a  deep  lenfe  of  religion  upon  his 
offspring  ?  There  was  weight  in  his  counfel,  while  he 
went  in  and  out  before  them.  He  then  appeared  re- 
ally to  believe  and  to  feel  the  good  doctrine  which  he 
imparted.  But  his  final  charge  has  a  peculiar  energy. 
No  charge  of  a  parent  to  his  pofterity,  when  he  is 
about  to  leave  them  behind  in  the  world,  can  be  more 
impreflive  than  that  of  David  to  his  fon.  Full  of  faith 
and  hope  as  of  days,  his  work  fmiftied,  ripe  for  heav- 


RELIGIOUS    EDUCATION.  445 

en,  his  time  to  die  being  come ;  behold  his  parental 
concern  for  Solomon,  then  young  and  inexperienced, 
about  to  enter  upon  arduous  duties,  amidft  many 
fnares  and  allurements.  Behold  him,  with  every  cir- 
cumftance  of  folemnity,  charge  his  fon  to  adhere  in- 
violably to  the  religion  in  which  he  had  been  educated ; 
which  the  father  had  cordially  embraced,  and  held  fail 
in  all  trials — which  had  proved  a  fure  fupport  in  all 
the  viciffitudes  of  life  ;  and  in  the  hope  of  which  he 
was  prepared  to  die.  "  Thou,  Solomon  my  fon,  know 
"  thou  the  God  of  thy  Father  ;  and  ferve  him  with  a 
"  perfed  heart,  and  with  a  willing  mind.''  In  mak- 
ing this  choice,  the  fon  was  aiTured  that  he  would  find 
his  temporal  and  eternal  account :  But  apoftacy  would 
bring  fatal  convidion  of  folly  and  prefumption.  On 
the  confines  of  the  grave,  every  worldly  intereft  finks 
to  nothing.  Swallowed  up  in  contemplations  on  the 
fcenes  of  eternity,  the  confequences  of  defpifing  or 
deferring  religion,  or  of  duplicity  in  it,  prefent  them- 
felves  in  full  force — as  alfo  the  wifdom  of  an  early, 
decided  choice  of  it.  Look  to  David,  who  made  and 
was  fixed  in  this  choice.  See  him  expecting  his  exit, 
his  flefli  and  heart  failing,  but  fearing  no  evil,  becaufe 
God  was  the  ftrength  of  his  heart — ^improving  the 
lali;  moments  of  life,  in  imparting  the  beft  farcwel 
counfel  to  a  fon  endeared  to  him  ;  committing  him  to 
a  covenant  God  ;  and  enjoining  upon  him,  by  the  fo- 
lemnities  of  death  and  eternity,  to  know  and  ferve 
the  God  of  his  father. 

Parents  ;  here  is  your  pattern.  Learn,  what  you 
will,  on  the  verge  of  life,  moll  earneftly  defire  for 
your  children — what  character  you  w^ll  then  wifh 
them  to  poffefs.  Have  you  made  choice  of  the  only 
living  and  true  God?  With  unutterable  groanings, 
you  will  pray,  that  they  may  alfo  choofe  him  for  their 
God — that  he  would  replenilh  them  with  his  grace, 
guide  them  by  his  counfel,  and  make  them  blefiings — 
friends  to  the  Ifrael  of  God. 


446  RELIGIOUS    EDUCATIOK* 

As  contraries  illuftrate  each  other,  let  the  charafter  of 
David  becontrafted  to  that  of  Chefterfield.  The  former, 

charging  his  fon,  Know  thou  the  Godof  thy  father^  pointed 
out  to  him  the  way  to  heaven.  The  latter  led  his  in  the 
way  to  hell.  For  he  taught  him  thus  :  "  Improve  in  all 
"  the  refinements  of  deception  and  falfehood.  Walk 
"  in  the  way  of  thine  heart,  and  in  the  fight  of  thine 
"  eyes ;  but  take  care  to  fliun  the  coarfenefs  of  vulgar 
"  vice :  Indulge  thine  appetites  as  becomes  a  perfon 
"  of  rank  and  breeding.  Deny  thyfelf  no  fafhionable 
"  gratification."  This,  inftead  of  the  inftruction  which 
became  a  father,  was  giving  him  deadly  poifon.  A  fon 
thus  corrupted  had  reafon  to  curfe  the  father  that  begat 
him.  It  had  been  better  to  have  been  educated  among 
the  Hottentots,  or  to  have  been  an  ideot. 

Parents ;  in  a  little  time  you  may  leave  your  chiL 
dren  in  this  world,  and  go  to  another,  never  to  return. 
They  call  on  you  to  guide  them  in  right  paths.  Be  in- 
ftant  in  feafon  and  out  of  feafon,  teaching  them  the 
fear  of  the  Lord.  This  is  wifdom.  Serve  him  your- 
felves  with  all  your  heart.  Spare  no  means  or  pains 
to  imbu€  their  minds  with  the  beft  principles,  that  they 
may  be  wife  to  falvation.  Committing  yourfelves  and 
them  to  the  divine  diredion  and  care,  your  labour  in 
the  Lord  ihall  not  be  in  vain.  Warn  and  teach  them 
in  all  wifdom.  Wa^^ch  for  their  fouls,  in  the  view  of 
the  account  you  muft  give  of  your  charge.  With  ex- 
ceeding joy  will  you  appear  in  the  prefence  of  your 
great  Judge,  if  you  may  be  able  to  fay.  Here  am  /,  and 
the  children  which  iheu  ga-vcft  me,  Happy  the  pious  pa- 
rents, whofe  children  walk  in  their  ways  !  Happy  the 
children  who  have  pious  parents  1  With  fuch  parents 
every  other  care  for  their  children  is  fubfervient  to 
this,  that  the  good  part  may  be  chofen,  which  fhall 
never  be  taken  away.  "  My  fon,  if  thy  hearl:  be  wife, 
"  my  heart  fhall  rejoice.  The  good  man  leaveth  an 
"  inheritance  to  his  children'*  better  than  riches  and 
honour.  They  have  reafon  to  rife  up^  and  call  him 
blejfcd. 


SERMON  IT- 
ANSWER  TO  THE   OBJECTION,  THAT  EDU- 
CATION IN  RELIGION  SHACKLES 
THE  MIND. 


PROVERBS  xxii.  6. 

TRAIN  UP  A  CHILD  IN  THE  WAY  HE  SHOULD  GO;    AND   WHEN    HE  IS  OLD^ 
HE  WILL  NOT  DEPART  FROM  IT. 

..<.<.<..<..<g)^S,Q>..>..>.>.>- 

HE  duty  of  parents  to  inftrucl  their  children  in 
the  principles  of  religion,  and  to  incite  them  to  the 
pradice  of  it,  is  evident  from  many  exprefs  injundions 
of  the  facred  oracles  ;  from  the  teftimonies  of  the  fa- 
vour of  Almighty  God  to  the  faithful  performance 
of  this  duty,  and  of  his  anger  to  the  negledl  of  it. 
The  example  of  the  great  eft  and  beft  of  men,  in  all 
times,  fhevvs  the  fenfe  they  had  of  the  high  importance 
of  this  duty,  and  recommends  it  with  a  force  irrelifti- 
ble,  except  by  thofe  whom  neither  precept  nor  exam- 
ple can  perfuade.  They  object,  "  that  the  religious 
"  education  of  children  fetters  and  Ihackles  their 
"  minds,  is  hoftile  to  free  enquiry,  and  upholds  bigot- 
*•'  ry  and  fuperftition."  My  prefent  difcourfe  will  be 
devoted  to  the  e^iamination  of  this  objedion. 

We  fhalltiot  urge  the  authority  of  the  text  that  has 
been  read,  or  the  many  others  of  like  import.  Nor  fhall 
we  urge  the  example  of  the  excellent  of  the  earth. 
Neither  of  thefe  have  the  fmalleft  weight  with  object- 
ors of  the  prefent  defcription. 

Let  liich  as  are  inclined,  plead  the  caufe  of  bigotry 
and  fuperftition  j  we  have  not  fo  learned  Chrift.     He 


44S  RELIGIOUS  "education    DOES 

hath  taught  us  to  judge  even  of  Qurf elves  ivhat  is  right — - 
to  prove  all  things-^— io  be  fully  perfuaded  in  our  own  mind, 
Chriftianity  is  a  reaf enable  fervice^  and  requires  that  we 
be  ready  always  to  give  a  reafon  of  our  faith  and  hope  : 
It  never  could  have  been  received^  had  not  men  exer- 
cifed  their  reafon,  and  attended  to  the  principles  of 
evidence,  in  oppolition  to  the  authority  of  fuperftition 
and  tradition — in  oppolition  to  the  wifdom  by  which 
the  world  knew  not  God, 

The  primitive  Chriftians  had  a  veneration  for  the 
wifdom  of  God  in  the  fcriptures,  and  for  his  feal  fet 
to  them,  which  nothing  could  abate.  Their  efteem  of 
them  rofe,  and  their  zeal  to  guard  them  was  kindled, 
in  proportion  to  what  they  fuffered  for  the  truth  as  it 
is  in  Jefus.  Amidft  the  corruptions  of  judaifm  and 
popery,  the  facred  books  were  preferved  with  fuch 
care,  that,  the  fubftance  of  divine  truth  being  retained, 
the  refutation  of  thofe  corruptions  might  always  be 
found  in  the  infpired  writings.  The  reformation,  ii- 
milar  to  that  from  paganifm,  opened  men's  eyes,  and 
turned  them  from  darknefs  to  light,  and  from  the  pow- 
er of  Satan  unto  God.  The  bible  only  is  the  religion 
of  Proteftants.  The  zeal  of  the  firft  Chriftians,  and  of 
the  reformers,  for  the  fcriptures  fhould  provoke  to 
emulation  thofe  who  are  parents,  that  their  children 
may  know  thefe  writings — may  learn  to  compare  fpirit- 
ual  things  with  fpirituaL  It  argues  a  noble  mind,  to  re- 
cur to  the  fcriptures  for  the  decifion  of  every  religious 
controverfy,  not  receiving  for  dodrines  the  commandments 
<of  men* 

However  any  may  be  educated  in  bigotry,  it  appears, 
from  what  we  have  now  remarked,  that  true  religion 
encourages  free  enquiry ;  It  does  not  contract,  it  en- 
larges I  he  mind.  It  is  not  grounded  on  education,  but 
on  the  authority  of  the  God  of  truth.  He  can  teach  man 
knowledge  by  revelation  as  well  as  by  the  light  of  na- 
ture. It  behoves  us  to  ufe  all  the  means  of  knowledge 
wliich  he  affords — all  helps  to  know  his  will — and  all 


NOT  SHACKLE  THE  MIN15.  449 

<jXiT  advantages  to  make  manifejl  the  favour  of  his  know' 
(edge.  Nor  may  we  confide  in  our  choice  of  religion 
any  further,  than  we  have  taken  it  up  from  cool  re- 
fledion  and  examination,  and  are  perfuaded  that  it  ac- 
cords with  the  difcoveries  which  God  hath  made  of 
himfelf.  In  religion  we  may  not  confult  withfejh  and 
blood — ^with  our  prejudices, connections  and  worldly  in- 
terefts.  We  fhould  take  pains  to  feparate  the  chaff 
from  the  wheat ;  and  alk  wifdom  from  the  Father  of 
lights. 

Great  allowances  are  to  be  made  for  thofe,  who, 
having  been  educated  in  ignorance  and  fuperftition, 
know  not  what  or  w^hy  they  worftiip,  and  are  unable 
to  extricate  themfelves.  But  thefe  allowances  are  in- 
applicable to  fuch  as  have  been  educated  in  a  country 
viflted  by  the  beams  of  the  fun  of  righteoufnefs,  and 
who  are  allowed  full  religious  liberty :  It  is  therefore 
the  indifpenlible  duty  of  parents  to  take  all  their  in- 
ftrucbions  in  religion  ultimately  from  that  uncorrupted 
fource,  the  oracles  of  God, 

Thefe  things  being  kept  in  mind,  can  it  be  faid  that 
religious  inftruclion  favours  of  bigotry,  and  is  only 
adapted  to  fuperftition  ?  Will  the  negledl  of  fuch  in- 
ftruclion  be  a  guard  againft  bigotry?  When  has  it  prov- 
ed fo  ?  When  has  it  favoured  freedom  of  enquiry,  or 
liberality  of  fentiment  ?  Licentioufnefs  of  thinking, 
fcepticifm,  or  an  entire  want  of  reflection  have  often 
been  the  iffue. 

So7ne  training  up  of  children  all  muft  allow  to  be  ne- 
ceflary.  What  muft  this  be,  if  religion  and  morals  are 
wholly  excluded  ?  Thefe  preclude  nothing  ornamental 
or  ufeful— no  valuable  improvement  of  any  kind.  What 
reafon  is  there  to  prefume  that  they  will  be  educated 
in  errour  ?  or  that,  if  educated  in  the  truth,  they  will 
never  after  examine  fairly  and  impartially  the  things 
in  which  they  have  been  inftrucled  ?  that  the  force  of 
education  will  of  courfe  lead  them  to  believe  preclfely 
as  they  have  been  taught ;  and  for  no  other  reafon 

57 


450  RELIGIOUS  EDUCATION  DOES 

than  that  their  teachers  or  anceftors  thus  believed  t 
Would  you  have  them  enter  on  life  with  no  principles  ? 
or  with  bad  ones  ?  Is  the  firft  poflible  ?  Can  the  latter 
be  commended  ? 

An  intelligent  creature  can  but  have  fome  principles 
and  ends  of  action  :   Thefe  muft  be  either  virtuous  or 
vicious.     There  is  no  middle  character.     The  powers 
of  reafon  and  refledion  render  every  creature  account- 
able to  him  whofe  infpiration  giveth  underftanding  to 
man.    Would  you  have  children  grow  up  without  re- 
membrance or  knowledge  of  God  ?    Or  will  they  ac- 
quire this  knowledge  without  a  guide  ?  If  they  need  a 
guide,  who  fo  proper  to  take  them  by  the  hand,  and 
lead  them  into  the  way  of  truth,  as  parents  ?  Thefe  na- 
turally care  for  them.     From  afiedion,  if  not  from  a 
fenfe  of  duty,  they  will  be  difpofed  to  give  them  the 
beft  inftrudion  they  are  able  to  impart.    Placed  under 
their  care  at  the  dawn  of  reafon,  and  having  every  ad- 
vantage to  obferve  its  progrefs, will  you  not  allow  them 
to  impart  fuch  counfel  as  the  tender  mind  can  bear, 
and  they  may  be  capable  of  imparting.     If  they  may 
not  imbue  the  minds  of  their  children  with  any  prin- 
ciples of  religion,  left  it  fliould  give  them  a  bias  to  fuch 
principles — if  they  may  not  give  early  cautions  againft 
the  corruption  in  principle  and  practice,  which  every 
where  abounds — if  children  muft  be  left  to  themfelves 
in  this  refped,  what  will  they  be  when  they  reach  years 
of  majority?  Would  you  have  them,  at  that  period, 
wholly  unprincipled?    wholly  oppofed  to  piety  and 
found  morals  ?   without  any  guard  againft  the  fnares 
and    enticements    of   the  world  ?    If    fuch  is   your 
wifti,  you  are  an  athcift,  and  we  have  nothing  to  fay 
to  you  while  we  are  on  the  prefent  fubjed.     If  fuch 
is  not  your  wifti,  how  can  the  evil  mentioned  be  pre- 
vented, but  by  early  education  in  religion  ? — the  thing 
which  your  objedion  ftates  to  be  nothing  but  bigotry, 
the  fource  of  mental  flavery,  hoftile  to  every  liberal 
and  generous  fentiment  ? 


NOT    SHACKLE   THE    MIND.  251 

What  is  your  own  example  before  your  children  ? 
For  this  has  more  influence  than  precept.  If  virtuous, 
muft  it  make  them  bigots  ?  If  vicious,  will  it  do  no 
injury  to  their  principles  and  morals  ?  Or  would  you, 
by  your  behaviour,  caufe  them  to  err  from  the  words 
knowledge  ?  to  live  in  the  errour  of  the  wicked  I 
Does  it  become  you  to  objed:  againft  a  pious  and  vir- 
tuous deportment  of  parents  before  their  children, 
which,  more  than  any  inftrudions,  will  influence 
young  minds  ?  Muft:  it  needs  excite  a  partiality  for 
pious  paths  ?  a  prejudice  unfavourable  to  liberal  en- 
quiry ?  Strange  indeed  muft  prejudices  on  the  fide 
of  religion  and  virtue  be  in  this  age  of  diffipation  and 
infidelity.  The  examples  are  fo  rare,  that  they  need 
give  but  little  concern  to  free  thinkers. 

Apply  the  objedion  before  us  to  the  concerns  of 
this  life ;  for  it  is  as  applicable  to  thefe  as  to  the  fub- 
jed  of  religion.  It  will  be  admitted  that  parents  may, 
without  any  hazard,  inftrnd  their  children  in  the  arts 
and  bufi:nefs  of  life — in  what  concerns  their  health, 
ufefulnefs  and  reputation — in  the  choice  of  an  em- 
ployment, having  regard  to  their  genius  and  rank — 
in  what  may  contribute  to  the  comfort,  enjoyment 
and  real  convenience  and  ornament  of  life — that  they 
may,  according  to  their  ability,  furnifh  them  with 
means  for  the  cultivation  of  their  minds  \  the  means 
of  a  liberal  and  polite  education.  Yea,  it  may  be 
granted  that  parental  care,  in  fuch  inftances  as  thefe, 
is  a  duty  owing  to  their  children,  and  to  the  commu- 
nity. Education  in  thefe  points  may,  however,  give 
them  a  prediledion  for,  and  attachment  to,  particular 
arts,  occupations,  modes  of  life  and  purfuits  in  it — 
a  fondnefs  for  induftry,  for  the  conveniences  of  life, 
for  the  acquifition  of  a  good  name,  or  of  fcience,  or  of 
eminence  in  fome  ufeful  art  or  profefGon.  Now  why 
Ihould  they  not  be  felf-taught  in  thefe  things,  rather 
than  aided  by  education  ?  Who  ever  talked  in  this 
manner  on  education  as  it  refpeds  the  things  of  this. 


452  RELIGIOUS    EDUCATION    DOES 

life  ?  Who  ever  fuppofed  that  education  in  thefe  mat- 
ters is  unneceifary,  ufelefs,  and  even  prejudicial  ?  that 
children  would  be  better  without  it  ? 

The  things  of  the  foul  and  another  world  are  of  far 
higher  moment.  What  good  reafon  can  be  given  why 
they  fhould  not  be  as  much  the  objects  of  education  ? 
At  the  opening  of  the  capacity  for  moral  action,  and 
in  the  firft  ftages  of  its  progrefs,  children  as  much  need 
directions  for  their  moral  condud,  as  they  do  in  world- 
ly purfuits.  Shall  parents  take  pains  to  form  them  to 
habits  conducive  to  bodily  health  and  vigour  ;  habits 
of  application  to  fome  laudable  bufmefs  ;  habits  of  dif- 
cretion  and  frugality  ?  Shall  they  guide  and  aflift  them 
in  the  attainment  of  human  knowledge  ?  in  the  courfe 
tvhich  may  conciliate  favour  and  efteem,  and  make 
them  regarded,  ufeful  and  comfortable  in  life  ?  Shall 
they  caution  them  againft  companions  who  would 
tempt  them  to  wafte  their  time  and  fubftance  ;  to  for- 
feit their  honour  and  good  name  ;  to  engage  them  in 
courfes  fruitful  of  forrow  and  mifery,  perhaps  fatal, 
as  to  this  world  ?  Is  all  this  care  of  parents  to  be  com- 
mended ?  Do  the  parents,  who  wholly  neglect  it,  hard- 
en themfelves  againft  their  offspring  ?  And  fhall  they 
yet  be  excufed  and  juftified  in  taking  no  care  of  the 
fouls  of  their  children  ?  in  withholding  from  them  all 
inftru6tion  in  religion — their  chief  and  eternal  con- 
cern ?  Shall  all  information  be  withheld  as  to  the  di- 
vine art  of  living  to  God,  of  doing  his  work,  of  cul- 
tivating the  virtues,  perfonal,  focial,  divine  and  Chrif- 
tian,  which  in  the  fight  of  God  are  of  great  price  ?  which, 
through  his  abundant  grace  and  the  Saviour's  merits, 
are  a  foundation  of  the  peace  that  pafTeth  underftand- 
ing  ? — of  joy  unfpeakable,  and  the  lively  hope  of  an 
heavenly  inheritance  ? 

The  ftrength  of  the  parental  affections  is  an  inftance 
of  our  heavenly  Father's  goodnefs,  prompting  parents 
to  do  and  fuffer  thofe  things  for  their  offspring,  which 
abftraft  confiderations  could  not  perfuade  them  to  do 


NOT    SHACKLE    THE    MIND.  453 

and  ftiffer.  Religion  co-operates  with  aflfei^ion,  and 
with  every  worldly  motive,  to  enforce  the  fame. — 
Diligence,  temperance,  frugality,  juftice,  truth,  fidel- 
ity, are  virtues  more  firmly  founded  in  religion,  than 
in  any  confideration  of  worldly  advantage.  Their  rea- 
fonablenefs  in  themf elves,  their  being  enjoined  by  the 
example  as  well  as  authority  of  the  Chriftian  Lawgiv- 
er, and  the  expectation  of  future  recompence,  are  in- 
centives which  ftrengthen  every  other  motive  to  them. 
The  force  of  Chrifi:ian  motives  will  be  felt,  when  all 
worldly  ones  are  overbalanced  by  the  temptations  in 
the  other  fcale.  What  objection  can  lie  againll  educa- 
tion in  this  religion  ? 

Religion  is  highly  advantageous  to  fociety  :  It  teach- 
es fubjedion  to  natural  and  civil  fuperiours.  Neither 
of  thefe  is  to  be  expected,  where  children  and  youth 
are  not  educated  in  the  fear  of  God,  to  whom  all  other 
fuperiours  are  accountable,  and  from  whom  they  de- 
rive all  their  authority.  He  who  objects  to  religious 
education,  would  deftroy  the  order  and  foundations 
of  fociety.  Would  it  be  highly  prejudicial,  to  the  ri- 
fmg  generation  and  to  the  world,  to  negle6b  their  in- 
ftrudion  in  civil  and  fecular  concerns  ?  much  more  to 
negled:  it  in  religion,  which  alone  fecures  a  regular 
and  uniform  difcharge  of  the  duties  of  life.  Good 
morals  greatly  depend  on  religious  education.  Very 
few  will  appear  as  advocates  for  bad  morals.  Few  ; 
for  a  few  there  are,  who  are  fo  loft  to  a  fenfe  of  virtue 
and  good  breeding  as  to  plead  for  all  excefs  in  vice. 

The  objed:ion  we  are  confidering  does  not  exprefsly 
undertake  to  vindicate  the  caufe  of  grofs  immorality, 
whatever  its  real  defign  or  tendency  may  be.  Can 
profligate  morals  be  prevented,  but  by  inftruftion  in 
religion  ?  Any  of  my  hearers  may  call  to  mind  what 
has  fallen  under  their  own  obfervation.  Have  thofe 
children,  who  have  been  brought  up  in  families  where 
little  or  no  attention  has  been  given  to  education  in 
religion,  where  irreligious  examples  have  been  con- 


454  RELIGIOUS    EDUCATION    DOES 

ftantly  before  them,  been  difpofed,  in  after  life,  to  re^- 
gard  the  rules  of  morality  ?  Have  thofe,  who  have 
been  thus  taught  to  do  evil,  learnt  to  do  well  ?  Left 
to  their  own  management  in  early  life,  the  ufages  and 
cftabliihments  of  any  age  or  country,  however  favour- 
able to  virtue,  have  been  difregarded.  The  laws  have 
been  infufficient  to  reftrain  them.  The  principles  of  in- 
genuoufnefs, gratitude, honour,fhame, have  been  want- 
ing. Grown  up  ignorant  of  religion,  full  of  difguft  to  it, 
they  continue  to  be  worfe  and  worfe.  In  fome  inftanc- 
es,  no  care  of  pious  parents  is  effectual  to  reftrain  and 
control  the  folly  in  the  hearts  of  children.  What  then 
may  be  looked  for  where  no  care  has  been  taken  of 
them  ?  where  they  lie  open  to  thofe,  who  fpare  no 
means  and  endeavours  to  poifon  their  minds  with  the 
worft  principles  ? 

The  firft  ftage  of  life  looks  up  with  reverence  and 
confidence  to  parents  and  inftrudors.  It  is  hopeful, 
that  wifdom  may  then  enter  into  the  heart,  and  knowledge 
be  pleafant  to  thefouL  Evil  propenfities  of  nature  may 
then  be  checked ;  but,  if  unchecked,  may  acquire 
ftrength,  which  no  after  pains  can  fubdue.  Many 
evil  propenfities  are  acquired  from  evil  cujioms  and  ex-^ 
aniples,  through  the  neglect  of  education.  A  prompt 
genius  and  amiable  natural  endowments  have  been  ru- 
ined for  want  of  culture  ;  while  fome  of  but  an  ordi- 
nary genius  have  made  good  proficiency,  and  a  fro- 
ward  difpofition  has  been  mended,  by  proper  educa- 
tion. 

Parents,  whofe  inftru(5lions  in  religion  come  recom- 
mended by  a  correfpondent  example,  reftrain  and  awe 
by  their  prefence  fuch  as  are  vicioufly  inclined.  They 
cherifli  the  firft  openings  of  virtue.  A  contrary  cha- 
racter, at  the  head  of  a  family,  may  root  out  any 
fenfe  of  piety,  which  may  have  been  excited  in  the 
youn^^  members  of  the  houfehold  ;  or  it  may  prevent 
any  fenfe  of  it  from  being  once  awakened. 


■NOT    SHACKLE    THE    MIND.  455 

How  far  it  belongs  to  the  head  of  a  family  to  direcl 
the  religion  of  it,  we  fhall  not  here  tarry  to  enquire. 
The  enquiry  will  have  a  different  anfwer  according  to 
the  variation  of  circumflances.  The  head  of  a  family 
is  furety,  in  ameafure,  for  the  principles  and  conduct 
of  his  houfehold.  God  ordinarily  improves  Tiwans  and 
injiruments  in  imparting  knowledge  and  grace.  It  is 
incumbent  on  parents  to  guide  their  family  alike  in 
the  things  of  life  and  godlinefs — to  be,  in  both  ref- 
pedls,  fninifters  of  God  for  good. 

The  importance  of  religion  is  efpecially  manifeft 
from  the  immortality  of  the  foul,  our  relation  to  God 
as  moral  Governour^  and  our  intimate  concern  with  Jesus 
Christ,  the  Mediator  between  God  and  men*  Ha,th 
God  condefcended  to  fpeak  to  us  from  heaven,  by  his 
own  Son  ?  What  he  hath  fpoken  muft  be  of  the  high- 
efl  moment.  Shall  we  not  then  apply  our  hearts  to  it, 
and  train  up  our  children  to  an  acquaintance  with  it  ? 
Doth  it,  in  no  meafure,  depend  on  parents,  whether 
their  children  are  acquainted  with  the  dodlrine  of 
Chrifl  ?  the  words  of  eternal  life  ^  The  greater  part  die 
while  under  age.  Shall  they  die  without  inflruclion, 
when,  through  the  inflrumentality  of  parents  and 
others,  they  might  become  wife  to  falvation  ?  Thofe 
who  have  been  inflrumental  to  their  exiflence,  appear 
to  be  under  the  firongeft  bonds  to  lead  them  in  the 
way  everlailing.  Early  imbibed  principles  and  early 
manners  may  extend  beyond  the  bounds  of  time.  The 
importance  of  that  period  cannot  be  too  often  and  too 
ferioufly  confidered  by  thofe  who  have  the  education 
of  children  and  youth. 

Parents,  doubtlefs,  will  inculcate  their  own  ideas  of 
religion.  And  though  they  prefume  that  their  ideas 
are  taken  from  the  fcriptures,  yet  it  is  their  own  con- 
flrudion  of  them — except  that  a  confiderable  part  may 
be  delivered  in  the  language  of  the  Holy  Ghofl.  Is  it 
probable,  then,  that,  in  a  Proteflant  country,  where 
the  fcriptures  are  recurred  to  as  the  only  rule  of  faith 


456  RELIGIOUS    EDUCATION    DOES 

and  practice,  parents  will  give  fuch  inftruclion  to  their 
children  as  is  materially  wrong  ?  Attached  to  the  prin- 
ciples of  civil  and  religious  liberty,  having  no  inclina- 
tion to  educate  in  errour  thofe  who  are  fo  dear  to  them, 
it  is  very  improbable  that  they  ihould  train  them  up 
in  any  errours  which  affect  the  fuhjlance  of  Chriflian 
doctrine.  What  profeffion  of  faith  is  there  among 
the  churches  of  the  reformation,  which  does  not,  for 
fubltance,  accord  with  holy  writ  ?  Though  none  be 
exempt  from  errour,  it  may  be  difficult  to  ^^  the 
charge  of  effential  errour  on  any.  All  may  hold 
the  head.  The  things  in  which  they  differ  from  one 
another  are  of  fmall  moment  compared  with  thofe 
wherein  they  are  agreed.  Notwithftanding  the  hold 
which  fuperftition  has  of  the  mind,  is  there  occafion, 
in  this  enlightened  age,  to  be  fo  very  jealous  of  its 
fway  ?  Docs  not  the  pretended  jealoufy  proceed  from 
an  averhon  to  the  paths  in  which  our  anceftors  found 
reft  to  their  fouls  ?  in  which  they  trained  up  a  godly 
feed  ?  Is  there  not  more  occafion  to  fear  new  errours 
than  old  ?  Further,  are  the  prefumed  errours  of  edu- 
cation in  religion  of  fuch  a  defcription,  and  fo  riveted, 
that  thofe,  who  may  be  educated  in  them,  will  not  be 
able,  with  the  improvements  of  this  age  of  the  world, 
to  extricate  themfelves — to  feparate  the  chaff  from  the 
precious  grain  ?  Many  juft  and  important  fentiments 
may  be  connected  with  erroneous  ones.  If  fome  great 
and  good  men  have  held  great  errours,  their  practical 
fenfe  of  piety  has  been  fuperiour  to  the  influence  of 
their  abftract  theories,  anci  oberbalanced  the  influence 
of  them.  When  the  fpirit  of  vital  piety  fhews  that 
fome  wrong  opinions  diO  not  corrupt  their  hearts,  the 
bias  to  thofe  opinions  is  not  fo  dangerous,  as,  at  firfl: 
view,  might  be  fufpectcd  :  It  fliews  that  they  do  not 
view  them  in  the  manner,  connection  and  confequen- 
ces  which  others  do.  It  fliould  further  be  confidered, 
whether  the  errours  and  Impcrfeclions  of  good  men  fur- 
nifli  objections,  v/hich  bear  any  comparifon  with  the 


NOT    SHACKLE    THE    MIND.  45^ 

Open  negleB  and  contempt  of  religion — ^whether  the 
former  differve  the  caufe  of  truth  and  virtue  as  do  the 
latter. 

Candour  muft  grant  that  the  danger  is  not  from  re» 
ligious  education,  but  from  its  negled.  Thofe  who 
are  taught,  are  not  precluded  the  right  of  private 
judgment :  It  is  their  privilege  and  duty  to  ftudy  the 
fcriptures,  and  compare  one  part  w^ith  another,  fo  far 
as  they  are  able,  and  in  the  ufe  of  the  belt  means. 
Nothing  can  be  more  pleafing  to  a  pious  parent,  than 
to  obferve  a  thoughtful,  inquilitive  mind  in  his  chil- 
dren on  the  fubje6l  of  religion.  May  he  not  take 
pains  to  fow  goodfeed^  while  the  enemy  is  bufy  to  fow 
tares  ?  To  prevent  prejudices  of  education,  would  you 
hazard  the  experiment  of  their  early  imbibing  ruin- 
ous principles,  and  contracting  unconquerable  propen- 
lities  to  vice  and  impiety  of  every  kind  ?  To  guard 
againft  bigotry  in  religion,  would  you  make  them  big- 
ots to  infidelity  ? 

You  well  know,  and  therefore  need  only  to  be  re- 
minded, that  if  you  negled  to  train  up  a  child  to  fome 
fuitable  employment^  and  to  his  civil  duties  ;  if  you  fuf- 
fer  him  to  wafte  his  time,  and  are  inattentive  to  the 
company  he  keeps,  the  confequences  will  be  moil  in- 
jurious to  him,  and  to  mankind.  Will  the  confequen- 
ces of  a  negle<5t  of  religious  education  be  lefs  injurious  ? 
The  natural  foil,  if  not  cultivated,  will  be  overgrown 
with  briers  and  thorns,  which  will  prevent  the  growth 
of  good  feed.  The  moral  foil,  without  culture,  will 
yield  a  luxuriant  growth  of  noxious  fruit.  The  prin- 
ciples of  religion  not  being  fown  in  it,  thofe  of  irreli- 
gion  will  naturally  fpring  up.  Growing  up  without 
information  in  religion,  what  fhould  hinder  children 
from  following  the  bad  examples  which  every  where 
abound  ?  from  liftening  to  the  inftrudlion  which  cauf- 
eth  to  err  from  the  words  of  knowledge  ?  The  feafon 
to  imbue  their  minds  with  honourable  and  virtuous 
fentiments,  with  wife  and  prudent  counfel,  has  been 

5^ 


45S  RELIGIOUS    EDUCATION    DOES 

neglected  ;  and  no  fuch  advantage  will  return.  Con- 
fcience  will  be  defiled  and  wafted.  They  will  have 
little  or  no  regard  to  charader — will,  with  the  un- 
clean fpirit,  walk  through  dry  places  in  purfuit  of  reft, 
huXjind  none.  Seeking  whom  they  may  devour,  they 
will  become  intolerable  to  fociety,  and  be  vidims  to 
its  juftice.  A  mere  civil  education  may  prevent  many 
of  thefe  evils.  Shall  then  the  children  of  this  world  be 
wifer  in  their  generation  than  the  children  of  light  ? 

Some,  with  much  art  and  pains,  would  educate 
children  and  youth  in  the  fyftem  of  fatality — the  fyf- 
tem  of  human  perfedibility — the  fyftem  of  political 
juftice^  which  gives  to  all  a  common  right  to  the  pof- 
feflions  of  individuals — "  the  favage  philofophy,  which 
"  teaches  its  difciples  to  look  with  perfed  indifference 
"  on"  all  the  tender  relations  of  life  ;  "  to  forget  and 
''  infult  friends  and  benefadors,  to  diveft  themfelves 
"  of  all  that  is  human,  that  they  may  be  better  pre- 
*'  pared  for  the  disinterefted  love  of  their  fpecies.*' 
There  are  thofe  who  are  afliduous  thus  to  educate  the 
rifing  generation.  We  hope  there  are  but  few  of  this 
defcription.  We  believe  and  know  that  there  are  pa- 
rents, who,  though  openly  immoral  and  impious  them- 
felves, wifh  their  children  a  very  different  education. 
Though  religious  and  moral  inftruclion  muft  come 
with  an  ill  grace  from  fuch  mouths,  yet  they  choofe  to 
put  their  children  under  the  care  of  thofe  who  will 
pay  particular  attention  to  good  morals. 

I  need  not  alk  any  of  my  hearers,  whether  they 
would  choofe  to  have  their  children  trained  up  in  the 
fober  habits  of  our  anceftors  ?  or  in  the  way  of  Vol- 
taire and  Godwin  ?  If  the  apoftles  of  the  vileft  errour 
compafs  fea  and  land  to  difleminate  their  poifon,  fliall 
the  friends  of  truth  provide  our  children  and  youth 
with  no  antidote  againft  the  poifon  ?  Should  they,  by 
means  of  early  inftrudion,  acquire  a  bias  to  the  fide 
of  piety  and  found  morals,  and  an  averfion  to  licen- 
tious principles  and  condud,  Satan  and  his  fervants 


NOT    SHACKLE    THE    MIND.  459 

will  regret  it ;  but  not  a  fingle  friend  of  truth,  virtue 
and  mankind.  It  is  certainly  happy  for  our  children 
and  the  world,  if  the  force  of  their  education  is  turn- 
ed to  the  way  in  which  theyjhould  go,  fo  that  in  manhood 
and  age  they  will  not  depart  from  it. 

The  parent  who  educates  his  children,  or  fuffers 
them  to  be  educated,  in  irreligion,  will  have  fad  con- 
vidlion,  from  their  behaviour,  either  that  he  hath  no 
rightful  command  over  them,  or  that  their  education 
has  been  effentially  wrong.  For  if  they,  as  parents,  are 
entitled  to  honour  and  reverence,  whence  is  the  title 
derived  ?  You  reply.  From  the  order  of  nature.  But 
if  there  is  not  an  author  of  nature,  and  one  who 
prefides  over  it,  it  has  no  law  nor  order.  If  there 
is  an  author  of  nature,  whofe  kingdom  is  over 
all,  then  he  is  the  former  of  our  bodies,  and  the 
father  of  our  fpirits.  Now  if  he  be  a  father,  where 
is  his  honour  ?  Is  he,  who  is  above  all,  and  through 
all,  and  in  us  lall,  entitled  to  no  honour  ?  and 
fliall  earthly  fuperiors,  notwithftanding,  claim  this 
from  their  inferiors  ?  Or  if  he  juftly  claims  fupreme 
reverence,  will  you  not  teach  your  children  to  pay  it 
to  him  ?  On  what  ground  can  you  otherwife  expedt 
that  they  will  honour  you  ? 

The  order  of  families  and  fociety  therefore  depends 
upon  religious  education.  What  account  can  thofe 
parents  who  negled  it  give  to  God,  to  their  children, 
or  to  the  community  ?  Or  what  account  can  they 
give,  if  their  example  is  a  conftant  contradicflion  to 
any  religious  inftru&on  they  may  impart  ? 

When  children  become  capable,  in  a  meafure,  to 
judge  for  themfelves,  their  judgment  may  Hill  be 
much  affifted  by  the  mature  advice  of  parents  and 
others.  Would  they  guard  againft  an  hafty  judg- 
ment and  rafti  determinations,  they  muft  diftruft  their 
own  opinions,  when  oppofed  to  the  judgment  of 
thofe  who  have  had  more  opportunity  and  fuperior 
means  of  information.     We  cannot  efleem  the  child 


460  RELIGIOUS    EDUCATION    DOES 

or  youth  who  appears  to  contemn  his  parents  and 
teachers.  Any  improvements  in  knowledge,  connect- 
ed with  modefty,  a  mind  open  to  advice,  is  pleaiing. 

If  family  and  civil  order  depend  upon  moral  and  re- 
ligious education — if  the  negled  of  it  breaks  the  bonds 
of  fociety— ^would  level  all  property,  and  confound  all 
the  relations  of  life — ^would  take  away  all  fecurity  for 
our  reputation  and  perfonal  fafety,  let  it  not  be  faid 
that  liberality  and  freedom  of  mind  forbid  a  virtuous 
and  pious  education.  If  free  thinking  confifts  in  be- 
ing fet  loofe  from  all  principle' — in  difowriing  all  de- 
pendence on,  and  accountablenefs  to,  a  Maker  and 
'Governour  of  the  world — all  connection  with,  and 
obhgation  to,  the  Mediator  between  God  and  men — 
in  opening  the  flood-gates  of  vice — then  indeed  re- 
ligion is  oppofed  to  free  enquiry.  But  if  fuch  licen- 
tious talk  can  proceed  only  from  an  atheift,  let  not  tha. 
objedion  be  urged  by  any  who  are  not  atheifts.  Let 
not  the  Haves  of  luft  and  of  Satan  undertake  to  teach  us 
what  is  liberty  j  nor  the  bigots  of  fcepticifm  talk  of 
liberality. 

The  fubjed:  will  be  profitably  improved,  if  parents 
are  put  upon  recollecting  their  omiffions  of  family  in- 
ftruclion  in  rehgion,  and  excited  to  greater  circum- 
fpedion  and  fidelity  in  this  highly  important  duty. 
Have  they  taught  and  warned  their  children,  as  they 
fhould  have  done  ?  Have  they  perntitted  no  iniquity 
in  them,  which  they  might  have  reftrained  ?  Have 
they  done  what  was  in  their  power,  that  their  chil- 
dren might  be  an  injiruded  feed  toferve  the  Lord?  Or 
have  they  injured  thofe  whom  they  tenderly  love,  by 
withholding  from  them  Chriftian  inftrudion  ?  Has 
the  adorning  of  their  bodies,  rather  than  the  orna- 
ments of  the  mind,  been  the  concern  of  parents  ? 
Have  treafures  which  corrupt,  canker,  and  flee  away, 
been  laid  up  with  much  care,  while  the  true  riches 
have  been  carelefsly  thought  of  for  them,  if  indeed  at 
all  thought  of  ?  Have  parents  been  very  folicitous  that 


NOT    SHACKLE    THE    MIND.  461 

their  children  might  be  promoted  in  the  world ;  but 
been  too  unmindful  of  that  facred  text.  Them  that 
honour  me^  I  will  honour  ?  They  who  defpife  me^  Jhall  be 
lightly  ejieemed  ^ 

Do  any  of  you  who, are  parents  complain,  that  your 
children  neither  fear  God,  nor  honour  you  ?  Exam- 
ine what  blame  may  lie  at  your  own  door.  Did  you 
begin  early  with  inftruclion  and  government,  and  con- 
tinue the  fame  as  their  advancing  capacity,  difpofition 
and  years  required  ?  If  you  have  taken  pains  to  have  them 
furnifhed  for  their  intended  employment  in  life,  have 
you  alfo  inftruded  them  to  acquaint  themfelves  with 
God,  and  be  at  peace  ?  If  fond  affedion  has  not  indul- 
ged them  too  far — if  you  have  not,  by  misjudged  fe- 
verity,  difcouraged  them,  and  difafFeded  them  to  right 
paths — if  you  haVe  fulfilled  your  duty,  but  not  been 
fuccefsful ;  pious  parents  have  had  the  fame  afflidion. 
But  be  fure  to  examine  faithfully,  whether,  or  how 
far,  you  may  have  been  the  blameable  caufe  of  the 
wickednefs  of  your  children,  by  your  negled,  or  any 
improper  conducl. 

The  foreft  grief  of  parents  is  fometimes  from  chil- 
dren, who  might  be  their  greateft  joy.  Whatever 
can  be  done  to  prevent  an  afflidion  fo  great,  fhould 
be  done  while  there  is  hope.  Let  it  be  the  conftant 
care  of  parents  £o  to  guide  and  guard  their  children,  that 
thefe  may  account  it  their  honour  and  felicity  to  have 
defcended  from  them  ;  and  make  it  their  ambition  to 
be  the  joy  and  crown  of  their  parents.  Make  it  your 
unwearied  endeavour  to  lay  before  them  fuch  argu- 
ments and  motives  in  behalf  of  undiiTembled  piety  and 
found  morals,  as  may  be  adapted  to  fill  them  with  a 
growing  efteem  of  every  good  path  ;  that  when  you 
Ihall  fleepwith  your  fathers,  they  may  take  your  place, 
and  do  more  for  God.  Your  encouragement  to  the 
cheerful  performance  of  this  parental  duty  is,  that  a 
child  trai?ied  up  in  the  way  he  fhould  go^  will  not  depart 
from  it  when  he  is  old. — AMEN. 


SERMON  III. 

REFLECTIONS  OF  THE  AGED  ON  THE 
EARLY  CHOICE  OF  RELIGION. 


PSALM,  Ixxi.   16,   17,  1 8. 

I  WILL  GO  IN  THE  STRENGTH  OF  THE  LORD  GOD :  I  WILL  MAKE  MENTION  OF 
THY  RIGHTEOUSNESS,  EVEN  OF  THINE  ONLY.  O  GOD,  THOU  HAST  TAUGHT 
ME  FROM  MY  YOUTH;  AND  HITHERTO  HAVE  I  DECLARED  THY  WONDROUS 
WORKS.  NOW  ALSO  WHEN  I  AM  OLD  AND  GRAY-HEADED,  O  GOD,  FORSAKE 
ME  NOT;  UNTIL  I  HAVE  SHEWED  THY  STRENGTH  UNTO  THIS  GENERATION, 
AND  THY  POWER  TO  EVERY  ONE  THAT  IS  TO  COME. 

..<..<..<..<..<Q^g,Q>..>..>..>..>.. 

HIS  facred  paffage  contains  the  refle^lion  of  an 
aged  faint  on  his  early  choice  of  God,  and  the  divine 
goodnefs  to  him  from  youth  to  old  age — his  refolu- 
tions  refulting  from  this  reflexion — and  his  concern 
to  tranfmit  religion  to  after  times. 

First,  We  have  the  reflexion  of  an  aged  faint  on 

his  early  choice  of  God,  and  the  fpecial  providence 

over  him  from  youth  to  old  age.     Thou  haft  taught  me 

from  my  youth.     Hitherto  have  I  declared  thy  wondrous 

works, 

David  begins  the  pfalm  with  calling  to  mind  his  ear- 
ly trull  in  God  and  devotednefs  to  him,  the  peculiar 
providential  care  which  he  had  experienced  from  the 
beginning  of  life,  and  through  all  its  fucceeding  ftages 
and  circumftances.  His  early  choice  laid  the  founda- 
tion of  proficiency  in  the  path  of  true  wifdom.  Hence 
he  could  charge  his  fon,  "  Know  thou  the  God  of  thy 
«  father." 

Early  habits  of  piety,  ftrengthened  in  manhood, 
and  matured  in  age,  render  hoary  hairs  both  honour- 
able and  comfortable.     David,  when  old  and  gray- 


464  REFLECTIONS    OF    THE    AGED    ON    THE 

headed,  felt  an  inward  joy  and  fupport,  in  being  able 
to  appeal  to  the  heart-fearching  God,  "  Thou  art  my 
trufl  from  my  youth."  Thus  good  Hezekiah  ;  "  Re- 
"  member  how  I  have  walked  before  thee  in  truth.'* 
What  unfpeakable  confolation  did  Paul  the  aged  find 
in  this  ;  "  I  have  fought  a  good  fight,  I  have  kept  the 
"  faith  ?"  Old  age  can  find  no  confolation  in  reflecting 
on  the  accumulation  of  wealth,  or  having  come  to 
great  worldly  honour,  or  on  having  fubdued  king-, 
doms.  Riches  flee  away.  Honour  abide th  not.  The 
glory  of  man  is  a  fading  flower.  But  "  righteoufnefs 
"  is  immortal.  The  good  man  fhall  be  fatisfied  from 
"  himfelf."  His  joy  and  treafure  no  man  can  take 
from  him :  It  is  the  teftimony  of  a  good  confcience. 
"  He  that  walketh  uprightly  walketh  furely."  When 
his  flefli  and  heart  fail,  confcious  integrity  is  his  fup- 
port ;  "  God  is  the  ftrength  of  my  heart,  and  my  por- 
"  tion  for  ever.  The  work  of  righteoufnefs  is  peace, 
"  and  the  effect  of  righteoufnefs  is  quietnefs  and  aflTur-. 
"  ance  forever." 

David  in  his  old  age  refleded  alfo  upon  the  great 
goodnefs  of  God  to  him  through  the  paft  ftages  and 
circumftances  of  his  life ;  mercies  outward  and  fpiritual. 
He  called  on  his  foul  and  all  within  him  to  pay  the 
tribute  which  thefe  mercies  demanded.  He  called  on 
pious  friends  to  unite  with  him  in  paying  this  grateful 
tribute.  God  had  fl:rengthened  him  when  weak  and 
feeble,  raifed  him  from  obfcurity  to  the  fummit  of 
honour,  extricated  him  in  great  temptation  and  dan- 
ger, and  made  precious  promifes  to  his  houfe.  In  his 
profperity  and  elevation  he  did  not  forget  his  benefac- 
tor and  deliverer,  as  is  often  the  cafe  ;  but  afcribed  to 
him  all  the  praife.  "  In  God  is  aU  my  falvation  and 
*'  glory,  my  refuge  is  in  God."  Taught  by  experience, 
he  declared,  "  I  will  hope  continually,  and  yet  praife 
"  him  more  and  more."  Whatever  dangers  might 
furround  him,  whoever  were  his  enemies,  this  was 
his  language,  "  God  is  our  refuge  and  ftrength,  a  very 
*'  prefent  help  in  trouble.  Therefore  will  we  not  fear." 


\ 


EARLY    CHOICE    GF    RELIGION.  465 

Tlie  wondrous  works  of  <xod,  which  he  had  hither- 
to declared,  were  more  efpecially  the  providences  by 
which  he  himfelf  had  been  preferved  and  exalted.  By 
refolving  to  go  in  the  ftrength  of  the  Lord  God,  he 
profelTeth  that  God  had  been  his  ftrength  and  truft. 
His  prayer,  that  God  would  not  forfake  him  in  old  age, 
proceeded  upon  the  recollection  that  God  had  been 
his  help  and  fhield,  had  guided  and  influenced  him  by 
his  ""  unerring  counfel  and  good  Spirit — that  Spirit 
whofe  departure  David  fo  much  apprehended,  when 
he  had  infamoufly  fallen ;  for  the  wonted  help  and 
comfort  of  which  he  interceded  with  unutterable 
groanings.  "  Uphold  me  with  thy  free  Spirit :  Re- 
"  ftore  to  me  the  joy  of  thy  falvation.  Create  a  clean 
"  heart,  and  renew  a  right  fpirit  within  me.  Caft  me 
"  not  away  from  thy  prefence.  Take  not  thy  holy 
^  Spirit  from  me." 

In  fome  verfes  following  the  text,  he  makes  men- 
tion of  the  fore  troubles  through  which  he  had  paiTed, 
that  he  might  praife  his  Almighty  helper  and  Redem- 
er.  He  had  been  reftored  from  licknefs,  which  had 
brought  him  to  the  gates  of  death.  TLe  God  whom 
he  ferved  from  his  youth,- had  been  prefent  to  comfort 
him,  when  bereaved  of  the  tendereft  earthly  connec- 
tions, and  ftrengthened  him  with  ftrength  in  his  foul. 
His  familiar  friends  betrayed  and  reproached  him.  A 
dangerous  confpiracy  was  formed  in  his  own  houfe. 
But  neither  open  enemies,  nor  unfaithful  friends,  nor 
domeftic  treafon  could  fhake  his  truft  in  God.  He 
had  many  a  fevere  conflict  with  diftruft.  "  Hath  God 
*'  forgotten  to  be  gracious  ?  and  will  he  be  favourable 
"  no  more  ?*'  Troubles  without,  and  wafting  ficknefs, 
together  with  the  myftery  of  providence  in  the  prof- 
perity  of  the  wicked  and  affliction  of  the  righteous, 
made  him  utter  the  lajiguage  of  defpondence.  Never, 
perhaps,  was  his  gloom  greater,  than  when  he  was 
cut  off  from  the  privileges  of  the  fancluary.\  But  his 
defponding  thoughts  were  always  compofed  by  recol- 

59 


466  REFLECTIONS    OF    THE    AGED   ON    THE 

lecling  fhe  years  of  the  right  hand  -of  the  most  high. 
Long  and  great  experience  of  God's  covenant  love 
and  faithfulnefs  taught  him  to  check  any  mifgivings 
which  fometimes  arofe.  "  Why  art  thou  caft  down, 
"  O  my  foul !  Wait  on  God,  hope  in  his  word.  All 
"  my  expedation  is  from  him."  Moft  feelingly  and 
affectionately  does  he  defcribe  the  benefits  of  religious 
truft.  Pfalm  xl.  at  the  beginning.  "  I  w^aited  pa- 
"  tiently  for  the  Lord,  and  he  inclined  unto  me,  and 
*'  heard  my  cry.  He  brought  me  up  alfo  out  of  an 
"  horrible  pit,  out  of  the  miry  clay,  and  fet  my  foot 
*'  upon  a  rock.  And  he  hath  put  a  new  fong  into  my 
'"  mouth.  Many  fhall  fee  it,  and  fear,  and  turn  to  the 
"  Lord.  The  angel  of  the  Lord  encampeth  round 
"  about  them  that  fear  him,  and  delivereth  them. 
"  This  poor  man  cried,  and  the  Lord  heard  him,  and 
*'  faved  him  from  all  his  fears."  His  experience  from 
youth  to  age  taught  him  to  fay,  "  How  excellent  is 
*'  thy  loving-kindnefs,  O  God ;  therefore  the  children 
*'  of  men  put  their  truft  under  the  fhadow  of  thy 
"  wings."  From  his  own  example  and  experience  he 
recommends,  ^'  Commit  thy  way  unto  the  Lord : 
"  Truft  alfo  in  him,  and  he  ftiall  bring  it  to  pafs. 
"  Reft  in  the  Lord,  and  wait  patiently  for  him.  Fret 
*'  not  thyfelf,  becaufe  of  him  that  profpereth  in  his 
"  way.  I  have  been  young,  and  now  am  old ;  yet 
"  have  I  not  feen  the  righteous  forfaken.  The  fteps 
^'  of  a  good  man  are  ordered  by  the  Lord.  Though 
"  he  fall,  he  Ihall  not  be  utterly  caft  down :  For  the 
"  Lord  upholdeth  him  with  his  hand." 

You  fee  that  thofe  who  have  moft  attentively  ob- 
ferved  the  divine  footfteps,  who  have  had  the  longeft 
and  largeft  experience  of  the  care  and  faithfulnefs  of 
God,  recollect  paft  providences  with  pious  joy — the 
providence  which  has  been  over  their  infancy,  child- 
hood and  youth,  manhood  and  decay  ; — amidft  innu- 
merable hazards,  temptations  and  affliclions  ;  protect- 
ing and  providing  for  them,  delivering  them  from 


EARLY    CHOICE    OF   RELIGION.  467 

evil,  or  upholding  them  in  fix  troubles  and  in  feven  ;. 
keeping  them  from,  or  fuccourifig  them  in,  dangerous 
temptations,  or  reftoring  them  from  their  declenfions. 
They  efpecially  call  to  mind,  with  lively  praife,  the 
grace  of  redemption,  the  privileges  of  the  gofpel,  a 
good  work  hopefully  begun  and  carrying  on  in  them  ; 
the  honour  God  hath  done  them,  in  making  them  any 
w^ay  ufeful  in  the  world.  They  give  him  the  praife, 
if  their  counfel,  prayers,  endeavours  or  example  have 
guarded  or  reclaimed  any  from  iin ;  or  guided,  en- 
couraged or  confirmed  any  in  virtue  and  piety.  They 
give  him  the  glory  of  any  experience  of  the  comforts 
of  religion,  and  go  on  their  way  rejoicing.  Reflec- 
tions on  a  life  devoted  to  God  are  a  fource  of  ftrong 
Gonfolation  at  all  times  ;  but  peculiarly  in  the  evil  days 
of  nature  in  decline,  in  which  is  no  pleafure.  What 
fource  of  difquiet,  at  that  period,  to  review  negled- 
ed  opportunities  ?  a  price  once  enjoyed,  but  miiim- 
proved?  abufed  mercies,  incorrigiblenefs  under  cor* 
redion ;  health,  reafon,  ftrength,  means,  acceptable 
feafons,  divine  influences,  flighted  and  wafl:ed  ?  The 
only  and  wretched  refuge,  in  fuch  cafe,  is,  to  fly,  if 
poflible,  from  one's  own  refle6i:ions.  The  juft,  whofe 
path  has  fliined  more  and  more,  from  the  morning  to 
the  evening  of  life,  have  a  peaceful  review  of  the  pafl:, 
and  hope  for  the  future.  For  fuch  fome  might  dare  to 
die. 

Secondly,  David,  reflecting  on  his  early  choice  of 
religion,  and  his  improvement  of  life,  reflecting  alfo 
on  great  experience  of  God's  provi^iential  care,  refolv- 
ed  to  perfevere  in  the  courfe  of  piety  to  the  end  of 
his  days.  /  will  go  in  the  ftrength  of  the  Lord  God :  I 
ivill  make  mention  of  thy  right eoufnefs^  even  of  thine  only. 
Such  are  the  refolutions  arifing  from  a  review  of  a 
long  life  conducted  by  the  principles  and  hopes  of  re- 
ligion. 

Thofe  who  have  walked  with  God  from  their  child- 
hood and  youth  up,  calling  to  mind  his  pafl  mercies^ 


468  REFLECTIONS    OE    THE    AGED  -ON    THE 

can  apply  to  him  with  humble  confidence  to  fuftain 
and  coniiOf t  tiieir  declining  years.  "  By  thee  I  have 
"  been  holden  up  from  >  i.e  womb.  Thou  art  my  truft 
"  from  my  youch.  Call  me  not  off  in  the  time  of  old 
"  age  ;  ibrfake  me  noi  when  my  llrength  faileth.  I 
"  will  hope  continually,  and  will  yet  praife  thee  more 
"  and  more." 

The  aged  fit  alone  in  the  world.  The  aiTociates  of 
their  ycruth  are  generally  dead.  Of  the  fe^  that  are 
left  fome  are  at  a  diftance.  They  have  no  intercourfe 
with  them,  and  but  feldom  hear  from  them.  They 
cannot  have  the  wonted  aid  from  contemporaries  la- 
bouring  under  the  fame  languour  and  decay.  The 
aged  are  not  company  for  younger  life,  nor  thefe  for 
them.  They  conlider  themfelves,  and  are  often  regard- 
ed, as  a  burden.  The  earth  is  peopled  with  a  new  and 
unknown  fett  of  inhabitants,  by  whom  the  former  are 
forgotten.  Decay  of  body  and  mind  advanceth. — 
Thete  is  no  pleafure  in  the  things  which  refrefhed  and 
delighted  their  youth  and  manhood.  Delire  and  for- 
titude fail.  Fears  are  in  the  way.  Every  care  is  bur- 
denfome.  The  world  is  willing  to  part  with  them. — 
the  grave  calls  for  them. 

What  occafion  hath  age  for  the  confolations  of  God  ? 
How  fweet  the  recollection  of  his  loving-kindneffes^  which 
have  been  ever  of  old  ?  Such  recoUeclion  is  an  incentive 
to  go  in  his  ftrength,  and  make  mention  of  his  right- 
eoufnefs,  even  his  only.  They  have  experienced  the 
mighty  power  of  divine  grace,  in  being  created  anew 
in  Chrift  Jefus.  All  their  ftrength  againft  inward  cor- 
ruption and  temptation  from  without  is  ftill  of  God. 
He  is  faithful.  He  never  forfiketh  his  own  work. 
Though  their  outward  man  decay eth,  their  inward 
man  is  renewed  day  by  day. 

The  rightcoufnefs  of  the  faints  is  that  which  is  by 
faith  in  the  Mediator.  Afcribing  to  him  their  juftifi- 
cation  and  calling  of  God,  they  conftantly  look  to  him 
for  rightcoufnefs  and  ftrength.     A  fenfe  of  their  own 


EARLY    CHOICE    OF    RELIGION.  465 

weaknefs  through  fin  dwelling  in  them,  gratitude  for 
what  has  been  done,  and  is  doing,  for  their  fouls,  con- 
ftrain  them  to  glory  in  the  Lord  alone.  They  have 
been  fuftained  in  fpiritual  conflicts.  They  have  over- 
come through  the  blood  of  the  Lamb.  They  wait  on 
the  Lord  and  renew  their  ftrength.  The  example 
and  experience  of  the  godly,  in  all  ages,  declare  that 
their  truft  in  his  powder,  love  and  faithfulncfs  has  not 
been  in  vain.  "  Thus  faith  the  Lord  that  created  thee, 
"  O  Jacob,  and  he  that  formed  thee,  O  Ifrael,  Fear 
"  not :  For  I  have  redeemed  thee,  I  have  called  thee 
*'  by  thy  name,  thou  art  mine.  When  thou  paiTeft 
*'  through  the  waters,  I  will  be  with  thee ;  and  through 
*'  the  rivers,  they  ihall  not  overflow  thee  :  When  thou 
"  walkefl:  through  the  fire,  thou  flialt  not  be  burnt ; 
"  neither  fliall  the  flame  kindle  upon  thee.  Even  to 
"  old  age  I  am  he,  and  even  to  hoary  hairs  will  I  car- 
"  ry  you.  The  righteous  fliall  flourifli  as  the  palm- 
*'  tree  ;  he  fliall  grow  like  the  cedar  in  Lebanon.  They 
"  fliall  bring  forth  fruit  in  old  age — to  fliew  that  the 
*'  Lord  is  good."  To  perfons  of  fourfcore,  the  world 
appears,  in  fome  meafure,  as  it  did  to  Noah  after  the 
flood.  They  furvey  the  ruins  of  time  ;  their  joys 
gone  ;  defolation  fpread  here  and  there,  where  once 
were  their  mofl:  pleafmg  profpecls. 

David,  on  the  verge  of  life,  exprefleth  as  all  his  fal- 
vation  and  defire^  that  God  had  "  made  with  him  an 
"  everlailing  covenant,  ordered  in  all  things  and  fure." 
He  could  fay,  "  Though  I  walk  through  the  valley 
"  and  fhadow  of  death,  I  will  fear  no  evil  ;  thy  rod 
"  and  ftaff  comfort  me.  As  for  me,  I  fhall  behold  thy 
"  face  in  righteoufnefs ;  I  fliall  be  fatisfied  v/hen  I 
"  awake  with  thy  likenefs." 

Reflgnation  to  the  most  eiigh,  owning  him  to  be 
God,  is  the  path  of  duty  and  peace  :  It  lays  the  found- 
ation of  the  hope  which  maketh  not  aihamed.  Since 
their  courfe  will  foon  be  finiflied,  the  aged  ihould  re- 
tire from  the  noife  and  cares  of  the  world,  to  com- 


470  REFLECTIONS    OF    THE    AGED    ON    THE 

mune  with  their  heart  and  their  God,  before  their 
fpirit  returns  to  him.  Abfence  from  earth  and  fa- 
miUarity  with  eternal  fcenes  will  prepare  them  to  af- 
fociate  with  the  fpirits  of  the  juft  and  the  angels  of 
God.  When  they  look  back,  can  they  wiih  to  return 
to  youth  and  childhood,  and  pafs  through  life  a  fecond 
time  ?  When  they  look  round  them^  or  before,  or  be- 
hind, or  within  themfelves,  what  is  there  to  warrant 
a  warm  attachment  to  earth,  or  a  vigorous  purfuit  of 
its  gifts,  at  their  period  ?  But  if  they  walk  in  the  light 
of  God's  countenance — if  they  rejoice  in  his  name  all 
the  day,  and  are  exalted  in  his  righteoufnefs,  why 
ftiould  they  fear  when  death  is  about  to  introduce 
them  to  his  prefence  ? 

"  To  forget  death  is  folly  in  the  young  ;  but  in  the 
"  old  it  is  madnefs.  Much  intimacy  with  the  world 
'•  at  their'  ftage  of  life  "  is  contemptible.  Never  is 
"  one  fo  ftrongly  ftruck  with  the  weaknefs  and  de- 
*•  pravity  of  human  nature,  as  when  he  beholds  gray 
"  hairs  doting  on  the  world,"  and  forgetful  of  "  eter- 
"  nity.'*  Let  days  fpeak,  and  gray  hairs  teach  wif- 
dom.  Happy  is  it  when  the  longeft  experience  of  the 
world,  of  its  emptinefs  and  vanity,  the  longeft  oppor- 
tunity to  lay  up  a  good  foundation  for  eternity,  has 
been  well  improved.  For  this  purpofe  came  we  into 
the  world.  When  thofe  who  have  lived  longeft,  can 
review  life  with  the  teftimony  of  a  good  confcience, 
they  appeal  as  in  the  text,  O  God,  thou  haft  taught 
me  from  my  youth  ;  and  hitherto  have  I  declared  thy 
wonderful  works.  They  firmly  refolve  to  hold  faft 
their  integrity  till  death ;  to  go  in  the  ftrength  of  the 
Lord  God,  and  make  mention  of  his  righteoufnefs, 
even  of  his  only. 

Thirdly,  The  text  expreffeth  David's  concern  to 
tranfmit  and  extend  a  favour  of  religion.  Nozu  alfo 
when  I  am  old  and  gray-headed^  forfake  me  7iot ;  until  I 
have  Jhezved  thy  Jirengih  unto  this  generation^  and  thy  pow- 
er to  every  one  that  is  to  co?iu\ 


THE    EARLY    CHOICE    OF    RELIGION.  471 

What  lay  neareft  his  heart  before  he  left  the  world 
was  to  imprefs  on  his  people,  and  particularly  on  the 
youth  of  the  nation,  a  convidion  of  the  advantges  of 
religion.  This  had  guided  his  youth  :  It  was  the  fup- 
port  and  comfort  of  his  old  age.  Setting  the  higheft 
value  on  his  own  intereft  in  the  everlafting  covenant, 
it  was  his  ardent  wifti  and  endeavour,  that  he  might 
fee  true  reUgion  honoured  as  the  foundation  of  public 
and  private  happinefs.  The  refult  of  his  obfervation 
from  youth  to  old  age,  was,  that  he  had  not  feen  the 
righteous  forfaken^  nor  his  feed  begging-  bread.  Friends 
and  benefadors  are  raifed  up,  to  relieve  them  in  any 
fiaraits. 

Admonifhed  by  age  and  decay  that  his  opportunity 
to  ferve  the  will  of  God  in  his  o;eneration  was  aim  oil 
terminated,  how  could  David  clofe  life  more  honour- 
ably and  ufefully,  than  by  his  beft  attempts  to  kindle 
the  flame  of  vital  piety  in  the  breafls  of  the  riling  gen- 
eration ? 

A  long  life  thus  finifhed  refembles  the  fetting  fun, 
whofe  orb  and  rays  then  appear  larger  and  brighter. 

The  aged  obferve,  that  thofe  who  began  life  with 
them,  have,  with  a  few  exceptions,  cloied  the  fcene — 
a  memento  that  they  themfelves  muft  foon.  Others 
have  come  forward,  and  no  part  of  the  drama  remaii^ 
for  them,  to  acl  who  have  been  fo  long  on  the  ftage. 
Their  higheft  commendation  will  be  to  excite  furvi- 
vors  to  act  their  parts  well — to  enter  on  life  with  the 
moft  laudable  views  of  ufefulnefs  to  the  world,  and 
hereby  of  honouring  God. 

Parents,  to  whom  God  hath  given  length  of  days, 
incite  your  pofterity  to  ftand  up  for  God  and  his  truth. 
Charity  hopeth  that  you  have  improved  long  life  by  an 
intimate  acquaintance  with  religion.  In  this  cafe,  fear 
not.  God  will  not  caft  you  off  in  old  age.  He  will 
uphold  you  by  his  arm,  and  guide  you  by  his  counfel. 
How  confoling  is  this  reflection,  under  the  labour  and 
forrow  which  are  afTigned  to  declining  years !    Be  it 


472  REFLECTIONS    OF    THE    AGED    ON   THE 

your  endeavour  that  God's  glory  may  fliine  on  your 
children. 

After  the  deadnefs  of  winter,  the  face  of  nature  puts 
on  a  new  glory  as  the  fpring  advances.  This  refembles 
the  reftitution  of  all  things,  when  the  hoary  head  will 
renew  its  youth  ; — not  to  languifh  again,  butto  flour- 
ifli  in  immortal  vigour.  No  fummer's  heat,  nor  au- 
tumn's decay,  nor  winter's  froft,  nor  night,  nor  the 
kingdom  of  death,  is  there.  One  perpetual  fpring, 
one  eternal  day,  will  open.  The  glory  of  God  is  the 
light  of  that  world.  A  pure  river  of  water  of  life,  if- 
fuing  from  his  throne,  waters  that  divine  abode.  The 
tree  of  life,  always  in  its  verdure,  yields  her  fruit  every 
month,  and  gives  life  to  all  that  tafte  it.  There  is  in 
heaven  no  fucceilion  of  feafons,  as  on  earth.  There  is 
in  eternity  no  account  of  time,  the  angel  of  Gods  pre- 
fence  having  pronounced,  There  Jhall  be  time  no  longer. 
Therefore  the  hoary  head  is  young  as  the  infant.  In 
this  world,  the  ftages  of  life,  like  the  feafons,  quickly 
liicceed  each  other.  Thofe  who  are  now  in  their  win- 
ter, look  back,  and  remember  that  a  little  while  ago  it 
was  fpring  with  them.  The  fpace  they  have  lived  is 
much  longer  than  that  which  is  left.  Every  year  feems 
fhorter.  Their  example  and  experience  in  religion 
ihould  inculcate  it  on  thofe  who  are  to  come  after 
them  ;  as  David,^when  on  the  verge  of  life,  with  great 
folemnity  charged  Solomon,  then  young  and  tender, 
'^  Know  thou  the  God  of  thy  father,  and  ferve  him 
"  with  a  perfe(5l  heart,  and  with  a  willing  mind."  Pa- 
rents, v/lio  have  made  choice  of  God,  will  earneftly 
pray  and  endeavour,  that  their  children,  to  all  genera- 
tions, may  make  the  fame  choice.  The  word  on  which 
they  hope  is  this ;  "  Tlie  mercy  of  the  Lord  is  from 
"  everlaiVmg  to  everlailing,  and  his  righteoufnefs  to 
"  children's  children  ;  to  fucli  as  keep  his  covenant." 
With  what  pleafure  did  Paul  call  to  mind  the  unfeign- 
ed faith  of  young  Timothy?  the  pious  fpirit  which 
feemed  to  defipend  to  him  from  his  anceftors  ?  In  the 


'eaULY    choice    of    RELIGIOl^.  473 

near  view  of  his  own  death,  the  aged  apollle  was  com*, 
forted,  that  his  own  fon  in  the  faith  would  rife  up  the 
ornament  of  the  church,  a  fignal  inftrument  in  the  de- 
fence and  fpread  of  the  gofpel.  Next  to  the  approba- 
tion of  his  own  confcience  and  tlie  hope  of  immortal- 
ity, an  aged  faint  can  have  no  greater  fatisfadion  than 
to  obferve  the  traces  of  undiiTembled  piety  and  Chrif- 
tian  zeal  in  fuch  as  are  coming  forward  in  life.  St.  Pe^ 
ter,  in  his  old  age,  knowing  that  fhortly  he  muft  put 
off  his  tabernacle,  ufed  his  utmoft  endeavour  in  incul- 
cating again  and  again  the  things  of  the  gofpel,  that 
they  might  be  recollected  and  have  effeft  after  his  de- 
cease. 

May  the  aged,  having  made  timely  choice  of  reli- 
gion, fpare  no  pains  to  extend  its  influence,  that  they 
may  blefs  pofterity  and  unborn  generations  with  better 
bleffings  than  any  worldly  ones.  They  are  but  a  iingle 
remove  from  their  eternal  home.  Of  the  multitudes, 
who  have  gone  down  to  the  grave,  none  have  return- 
ed. If  you  wait  or  live  a  little  longer,  the  grave  is  your 
houfe.  You  have  had  much  opportunity  to  make  a 
juft  eftimate  of  life.  For  what  would  you  ftill  deiire 
it  at  fo  late  a  period  ?  If  the  long  day  of  life  has  been 
well  fpent,  you  may  rather  have  a  deiire  to  depart. 
What  is  wanting  cannot  be  numbered;  but  the  pre- 
fence  of  God  can  abundantly  fupply  it :  It  can  fuftain 
under  every  grief  and  burden  :  It  increafeth  ftrength 
to  them  that  have  no  might.  In  what  other  ftrength 
Qan  thofe  go  on,  whofe  powers  are  impaired  and  im- 
pairing ?  With  your  loins  girt,  and  your  lamps  trim- 
med, wait  the  coming  of  your  Lord.  Be  neither  im- 
patient of  life,  nor  fubject  to  bondage  through  fear  of 
death ;  but  go  in  the  ftrength  of  the  Lord,  making 
mention  of  his  righteoufnefs,  declaring  his  ftrength 
and  power  to  thofe  who  may  furvive  you.  Though 
you  have  from  youth  to  age  been  devoted  to  God,  fiill 
your  work  is  not  done,  nor  will  be,  while  life  and  rea- 
fon  laft.     You  muft  work  till  the  night  of  death,  when 

60 


474  REFECTIONS   OF    THE    -^ED  ON    THE 

no  man  can  work.  You  muft  labour,  and  not  fainlc 
So  in  due  feafon  you  fhall  reap  a  glorious  harveft,  which 
will  reward  your  labour  in  the  Lord  beyond  all  you 
can  conceive.  As  a  Ihock  of  corn  cometh  in  his  feafon, 
fo  cometh  the  good  man  to  his  grave  in  a  full  age, 
ripe  for  heaven. 

Have  any  put  off  to  old  age  the  one  thing  needful  r 
What  fhall  w^e  fay  ?  Certainly  every  remaining  day 
and  hour  is  precious.  There  is  all  poflible  occafion  for 
the  redemption  of  time — for  all  diligence  that  you 
may  be  found  of  your  Judge  in  peace. 

Let  the  early  good  profefTion,  the  exemplary  peace- 
ful life,  and  happy  death  of  aged  faints,  ftimulate  thofe 
in  youth  to  enquire  for  the  old  paths ^  the  good  way^  2.nd 
to  walk  therein.  Our  fubject  exhibits  a  moft  worthy 
pattern  for  thofe  who  are  beginning  life  :  It  exhibits 
the  force,  immutability  and  progress  of  religion.  Such 
characters  are  the  excellent  of  the  earths  I'hey  review 
paft  days  with  comfort,  and  look  forward  with  hope. 

Happy  are  they  who  have  been  trained  up  in  the 
way  they  fliould  go,  and  depart  not  therefrom  when 
they  are  old.  Youth  is  the  period  to  lay  a  foundation 
for  a  comfortable  and  honourable  old  age.  May  none 
of  our  youth  wafle  this  period  in  vain  purfuits.  Thofe 
who  would  reap  in  harveft  muft  obferve  the  proper 
feed-time.  If  there  is  no  bloom  in  the  fpring,  there 
will  be  no  fruit  the  following  feafon.  How  pitiful  the 
excufes  which  the  young  make  for  poftponing  the  re- 
membrance of  their  Creator  !  How  painful  w^ll  it  be, 
in  the  delapfe  of  life,  to  look  back  on  the  neglefts  of 
of  its  early  and  beft  period  ?  to  review  health,  ftrength, 
talents,  means  and  influences  of  grace  abufed  ?  to  look 
into  the  grave,  ready  to  receive  them,  in  which  is  no 
work,  nor  device,  nor  knowledge,  nor  wifdom  ?  Or 
fhould  they  die  in  youth,  amidft  no  other  than  projec- 
tions and  purfuits  of  vanity,  where  are  they?  Rather 
lay  up  in  ftore  a  fure  foundation  of  fupport  and  hope 
againft  the  time  when  you  fhall  moft  ftand  in  need.  This 


EARLY    CHOICE    OF    RELIGION.  475 

is  no  other  than  to  make  early  choice  of  God.  If  taught 
of  him  from  your  youth,  your  peace  will  be  great. 
Should  you  live  to  be  old,  you  will  go  in  his  ftrength. 
He  will  never  leave  you,  nor  forfake  you. 

To  defpife  wifdom  and  inftrudion  is  the  charader 
of  a  fool.  But  "  the  fear  of  the  Lord  is  the  beginning 
"  of  knowledge.  He  that  will  love  life,  and  fee  good 
"  days,  let  him  refrain  his  tongue  from  evil,  and  his 
"  lips  that  they  fpeak  no  guile.  Let  him  efchew  evil, 
"  and  do  good  ;  let  him  feek  peace  and  enfue  it.  For 
"  the  eyes  of  the  Lord  are  over  the  righteous,  and  his 
"  ears  are  open  unto  their  prayers  ;  but  the  face  of  the 
"  Lord  is  againft  them  that  do  evil." 


The  two  following  fermons  are  added,  to  complete  the  number  of 
pages  propofed  for  the  volume. 


SERMON  I. 

CONTEMPLATIONS  ON  CHRIST. 


MATTHEW,  xxii.  42, 
WHAT  THINK  YE  OF  CHRIST > 

V^NE  of  the  Pharifees  afked  our  Lord, "  Which  Is 
"  the  great  commandment  in  the  law  ?"  The  anfv/er  was, 
"  Thou  flialt  love  the  Lord  thy  God  with  all  thy  heart, 
"  and  with  all  thy  foul,  and  with  all  thy  mind.  This 
"  is  the  firft  and  great  commandment.  And  the  fe- 
"  cond  is  like  unto  it,  Thou  flialt  love  thy  neighbour 
"  as  thyfelf.  On  thefe  two  commandments  hang  all 
"  the  law  and  the  prophets."  The  evangelifts  Mark* 
and  Luket  inform  us,  that  the  anfwer  was  perfectly 
fatisfaclory  to  the  enquirer,  and  to  others  of  the  fed, 
who  were  then  prefent.  Our  Lord  embraced  fo  fa- 
vourable an  opportunity  to  afk  them,  "  What  think  ye  of 
CmiisTy  or  Messiah  P  whofe  fon  is  he  r*"  They  were  the 
acknowledged  interpreters  of  the  Jewifli  fcriptures, 
which  foretold  and  defcribed  that  just  one.  It  was 
therefore  very  proper  to  alk  them  the  prefent  quef- 
tion.  Their  reply  was,  "  The  fon  of  David."  This 
prepared  the  way  to  a  furthef  queftion.  "  How  then 
"  doth  David  in  Spirit  call  him  Lord  ?  If  David  call 
"  him  Lord,  how  is  he  is  fon  ?'*  This  point  they  could 
not  folve. 

♦  Mark,  xii,  3a.  f  Luke,  xx.  39. 


473  CONTEMPLATIONS    ON    CHRIST, 

The  enquiry  now  before  us  is,  What  have  the  holy 
fcriptures  taught  us  refpecling  the  perfon  and  charac- 
ter of  Chrift  ? 

When  the  Pharifees  faid,  that  the  Meffiah  was  the  fon 
of  David,  Jefus  referred  them  to  the  words  which  David, 
by  infpiration  fpake  concerning  him,  Pfal,  ex.  i.  "  The 
"  Lord  faid  unto  my  Lord,  Sit  thou  at  my  right  hand, 
"  till  I  make  thine  enemies  thy  footftool."  The  Pha- 
rifees never  thought  he  v\^is  the  root  as  well  as  offspring 
of  David.  Viewing  him  merely  as  a  man,  proceeding 
from  David's  loins,  they  might  well  be  perplexed  to 
underftand  how  a  fon  of  David  could  be  his  Lord, 
and  fit  down  on  the  right  hand  of  God  in  heaven. 
He  muft  have  defcended  from  David,  according  to  the 
flefh,  or  he  could  not  have  been  \\isfon :  He  muft  have 
had  an  higher  original,  or  coiiild  not  have  been  his 
Lord — could  not  fet  down  on  the  right  hand  of  the  Majejiy 
m  high. 

What  then  have  the  fcriptures  faid  refpe6ting  the 
tranfcendent  dignity  of  his  nature  ?  They  appear  plain- 
ly to  teach  his  exiftence  prior  to  his  incarnation.  This 
is  a  point  af  much  moment,  and  claims  particular  at- 
tention. 

In  his  prayer  not  long  before  his  death,  he  mentions 
the  glory  which  he  had  with  the  Father  before  tJye  world 
was.  He  declares  that  hQ  proceeded  forth  and  came  from 
God — that  he  teftified  none  other  things  than  he  had 
feen  with  his  Father — that  he  came  down  from  heaven. 
(John,  iii.  13.  v.  13;  31,32.  vi.  S3;  61.  viii.  23;  38. 
xiv.  10.  xvi.  27,  28;  30.  xvii.  8.)  He  who  is  afcended 
far  above  all  heavens,yfr/?  defcended  from  thence.  (Eph. 
iv.  9,  10.)  He  Is  afcended  up  where  he  was  before.  The 
bread  of  life  is  he  who  comet h  down  from  heaven.  The 
WORD  was  made  flcfh. 

This  WORD  was  a  real  perfon,  not  a  mere  quality.  How 
could  a  mere  quality,  reafon,  for  inftance,  be  made 
flefh  ?  It  is  added,  that  the  word  "  dwelt  among  us, 
"  full  of  grace  and  truth.     We  beheld  his  glory,  the 


CONTEMPLATIONS   ON    CHRIST.  479 

^^  ^lory  as  of  the  only  begotten  of  the  Father.  His 
"  name  is  called,  the  word  of  God.  (Rev.  xix.  13.) 
"  In  him  was  life."  If  the  word  was  a  real  perfon, 
then  this  perfon  exifted  before  he  was  made  flefh.  If 
in  him  the  glory  of  the  only  begotten  of  the  Father  was 
beheld,  then  he  was  not  a  mere  man.  Before  he  was 
found  in  fafliion  as  a  man,  he  was  in  the  form  of  God^ 
the  brightnefs  of  his  glory ^  and  exprefs  image  of  his  perfon. 
His  being  made  fle&  was  a  fignal  inftance  of  humiliation, 
"  He  humbled  himfelf — made  himfelf  of  no  reputa- 
"  tion,"  when  he  laid  afide  his  divine  form,  took  on 
him  an  human  one^  and  "  became  obedient  unto 
"  death."  For  this  inftance  of  humiUty  he  is  now 
"  highly  exalted."  Is  it  not  clear,  that  our  Lord  had 
an  exiftence,  a  fuperior  exiftence,  before  his  incar- 
nation. 

This  point  being  fettled,  an  enquiry  arifes.  Have  the 
fcriptures  informed  us  that  there  ever  was  a  time  when 
he  wa$  not  i  We  have  the  prediction  of  his  birth  by 
the  prophet  Micah  in  thefe  words  :  "  But  thou,  Beth- 
"  iehem-Ephratah — out  of  thee  fhall  he  go  forth  that 
*'  is  to  be  ruler  in  Ifrael ;  whofe  goings  forth  have  been 
^^  fro7n  of  old,,  from  everlafting,^^  The  author  of  the  epif- 
tle  to  the  Hebrews  faith,  "  Jefus  Chrift  is  the  fame  yef- 
"  terday,  to-day,  and  for  ever" — and  applies  to  him 
the  words  of  Pfalm  cii.  25,  26,  27.— "Of  old  haft  thou 
"  laid  the  foundations  of  the  earth :  And  the  heavens 
"  are  the  work  of  thy  hands.  They  ihall  perifh,  but 
"  thou  ftialt  endure. — They  Ihall  be  changed ;  but 
"  thou  art  the  fame,  and  thy  years  fliall  have  no  end." 

He  whofe  name  is  the  Word  of  God,  St.  John  faith, 
"  was  in  the  beginning  with  God.  All  things  were 
"  made  by  him."  St.  Paul  faith,  "  By  him  were  all 
"  things  created  that  are  in  heaven,  and  that  are  in 
"  earth,  vifible  and  invifible,  whether  they  be  thrones, 
"  or  dominions,  or  principalities,  or  powers."  In  the 
revelation  he  fent  by  his  angel  to  John,  it  is  written, 
"  I  am  Alpha  and  Omega,  the  beginning  and  the  end- 


480  CONTEMPLATIONS    ON    CHRIST. 

"  ing,  faith  the  Lord,  who  is,  and  who  was,  and  who 
"  is  to  come,  the  Ahiiighty."  This  is  repeated  five 
times  in  the  fame  book/^     Before  Abraham  was  I  am. 

There  is  good  reafon  to  fuppofe  that  Messiah  was 
the  perfon  who  appeared  to  the  patriarchs,  to  Mofes 
and  Jofliua,  and  to  the  Jewifli  church.  When  God 
w^as  about  to  condud  Ifrael  to  their  promifed  reft,  he 
faid,  "  Behold,  I  fend  an  agel  before  thee,  to  keep  thee 
"  in  the  way,  and  bring  thee  into  the  place  which  I 
"  have  prepared.  Beware  of  him  and  obey  his  voice, 
"  provoke  him  not  :  For  he  will  not  pardon  your  tranf- 
"  grejjion  ;for  my  name  is  in  bi?n"  The  above  words  feem 
to  be  equivalent  to  the  declaration  of  the  voice  from 
heaven,  "  This  is  my  beloved  Son  ;  hear  him." 

The  She  CHIN  AH,  or  vifible  fymbol  of  the  divine 
majefty,  was  no  other  than  Messiah  in  the  form  of 
God.  When  this  radiance  appeared,  it  called  for  reli- 
gious homage.  Paul  tells  us,  that  he  who  followed 
Ifrael  in  the  wildernefs  was  Chrift.  They  marched  or 
encamped  as  direcled  by  the  pillar  of  cloud  and  of 
fire.  This  was  light  to  them,  but  darknefs  and  con- 
fufion  to  their  enemies.  St.  John  aifures  us,  that 
"  Ifaiah  faw  the  glory"  of  the  Meiliah,  when  he  "  faw 
"  the  Lord  fitting  upon  a  throne  high  and  lifted  up, 
"  and  his  train  filled  the  temple.  Above  it  fiiood  the 
"  feraphims,"  with  vailed  faces,  expreflive  of  humility ; 
and  with  wingS;,  expreflive  of  alacrity  and  zeal  in  do- 
ins:  his  commandments.  "  And  one  cried  unto  an- 
'•  other,  and  faid,  Holy,  holy,  holy  is  the  Lord  of 
"  hofts  ;  The  whole  earth  is  full  of  his  glory."  (John^ 
xii.  41.  Ifaiah,  vi.  1,  2,  3.)  The  fame  prophet  de- 
fcribes  his  perfon,  and  the  joy  of  the  church  in  hii 
birth  and  kingdom,  in  the  following  language  :  "  For 
"  unto  us  a  child  is  born,  unto  us  a  fon  is  given  :  And 
"  the  government  fliall  be  upon  his  ihoulders  :  And 
"  his  name   (hall  be  called   Wonderful,    Counfellor, 

*  Rev.  I.  4  J  8.  iv-  8.  xi.  17.  xvi.  5. 


CONTEMPLATIONS    ON    CHRIST.  481 

*'  The  mighty  God,  The  everlafting  Father,  The 
"  Prince  of  peace.  Of  the  increafe  of  his  govern- 
"  ment  and  peace  there  fliall  be  no  end,  upon  the 
"  throne  of  David,  and  upon  his  kingdom,  to  order 
"  it  and  to  eftabhih  it  with  judgment  and  with  juftice 
"  from  henceforth  even  for  ever."* 

Ifaiah  further  foretold,  "  A  virgin  fliall  conceive 
"  and  bear  a  fon,  and  fliall  call  his  name  Immanuel," 
or  God  with  us.  Any  comment  upon  the  nature  of 
the  event  predicted  would  be  improper.  It  is  and 
muft  remain  a  great  myfliery.  But  it  muft  have  been 
2.fa6l ;  otherwife  Chrifl:ianity  is  a  fiction.  An  event 
may  be  foretold  in  explicit  language,  and  take  place  as 
foretold,  while  its  nature  and  caufe  are  unfearchable. 
In  him,  fays  St.  Paul,  "  God  was  manifefl:  in  the  flefh." 
(l.Tim.iii.  16.) 

The  incarnation  of  the  Meffiah  is  to  be  believed  up- 
on divine  teftimony,  as  is  the  doclrine  of  the  trinitv  : 
Neither  can  be  explained  to  our  underftanding.  We 
cannot  comprehend  God  ;  but  we  may  receive  his  tefti- 
mony^ andfet  to  our  feal  that  he  is  true.  The  incarna- 
tion isattefted  by  a  double  trinity  of  witnefles  ;  three 
in  heaven,  and  three  on  earth.  "  We  receive  the  wit- 
nefs  of  men  :  the  witnefs  of  God  is  greater." 

Upon  the  whole  :  What  muft  we  think  of  Chrift,  to 
whom  the  attributes  of  eternity  and  omnifcience  are 
afcribed  ?  "  I  am  the  firft  and  the  laft.  Lord,  thou 
"  knoweft  all  things.  I  am  he  who  fearcheth  the  reins 
"  and  the  hearts."  What  fliall  we  think  of  Chrift, 
if  all  things  were  made  and  are  upheld  by  him  ?  What 
ihall  we  think  of  Chrift,  if  he  could  claim  the  pecul- 
iar appellation,  by  which  God  revealed  himfelf  to  Mo- 
fes  and  the  Jewifli  church  ;  I  am  that  I  am  ?  What 
muft  we  think  of  Chrift,  if  this  is  his  name,  Emman- 
uel ?  And  this,  Jehovah  our  righteousness  ? 

In  defcribing  his  ojjice  as  Mediator,  the  fcriptures 
particularly  reveal  him  as  the  prophet  of  the  higheft, 

*  Ifalah,  ix,  6,  7. 

61 


482  CONTEMPLATIONS    ON    CHRIST. 

who  came  immediately  from  God.  "  Never  man  fpake 
"  like  this  man."     Friends  and  foes,  the  wife  and  un- 
wife,  were  aftonilhed  at  his  wifdom.    The  Jewifh  rulers 
expreifed  their  furprife  thus:    "How  knoweth  this 
"  man  letters,  having  never  learned  ?"     His  anfwer 
folved  the  difficulty,  and  is  the  only  folution  of  it. 
"  My  dodrine  is  not  mine,  but  his  who  fent  me."     It 
could  not  otherwife  be,  that  a  perfon  of  his  obfcure 
birth  and  education  ftiould  excel,  beyond  comparifon, 
every  teacher  who  had  gone  before  him — "  confound 
"  the  wife,  and  bring  to  nothing  the  underftanding  of 
"  the  prudent."  The  acuteft  foes  ufed  every  art  to  en- 
tangle him ;  but  were  always  entangled  themfelves.  If 
they  took  counfel  againft  him  ever  fo  privately,  or  even 
conceived  a  thought  againft  him,  he  fhe\^ed  that  he 
perfectly  knew  their  moft   fecret   counfel,   and  the 
thought  of  their  heart.     The  dodrine  brought  from 
heaven  by  him  gave  light  to  nations  who  fat  in  dark- 
nefs,  without  God,  and  without  hope— -uncertain  whe- 
ther repentance  would  be  accepted,  and  ignorant  what 
true  repentance  means.     He  taught  the  worfhip  of  the 
Father  in  fpirit  and  truth — came  to  call  fmners  to  re- 
pentance, and  proclaim  remiffion  of  fms  through  the 
blood  of  his  crofs.  "  No  man  cometh  unto  the  Father, 
"  but  by  him.     Whattoever  we  afk  in  his  name,  the 
"  Father  will  give.     To  whom  fliall  we  go  for  the 
words  of  eternal  life,"  but  to  him  who  came  from  the 
bofom  of  the  Father,  to  teach  the  way  of  God  in  truth, 
to  open  before  us  the  gates  of  immortahty  ? 

Would  we  fee  a  perfed  fyftem  of  morality^  where 
fliall  we  find  it,  but  in  the  fermon  he  preached  on  the 
mount,  which  filled  the  multitudes  who  heard  it  with 
aftonilliment  ?  The  maxims  themfelves— -the  principles 
upon  which  they  are  founded — the  motives  to  the  ob- 
fervance  of  them,  all  concur  to  prove  him  a  teacher  in- 
finitely fuperior  to  any  that  hath  appeared  in  the  world 
before  or  fince.  That  diftinguiflied  fermon  contains 
every  precept  of  purity^  temperance  and  moderation  ; 


CONTEMPLATIONS    ON    CHRIST.  483 

of  contentment,  felf-denial  and  meeknefs ;  of  humility, 
charity  and  forgivenefs ;  of  refignation,  heavenly- 
mindednefs  and  devotion.  Every  well-wifher  to  man- 
kind will  wifh  that  thefe  things  may  prevail. 

The  example  of  this  great  teacher  was  a  tranfcript  of 
his  precepts.  His  vigilant  and  implacable  enemies 
could  not  convicl  him  of  a  fault.  He  fought  not  his 
own  glory,  or  his  own  will,  but  the  will  and  glory  of 
him  who  font  him. 

The  works  which  he  did  in  his  Father's  name  wit- 
neffed  that  he  was  the  Chrifl,  that  prophet  of  whom 
Mofes  and  fucceeding  prophets  fpake.  A  voice  from 
heaven,  on  one  occaiion  and  another,  witneffed  the 
fame  thing.  Add  to  thefe  proofs,  the  accomplifhment, 
in  him,  and  in  him  only,  of  a  fucceffion  of  prophecies, 
from  the  beginning  of  the  world  until  he  appeared ; 
together  with  the  fulfilment  of  his  own  prophecies — 
particularly  refpecting  his  pallion  and  refurredlion,  the 
defolation  of  Jerufalem  and  Hate  of  the  Jews.  The  evi- 
dence ariiing  from  his  dodrine,  precepts,  example  and 
works  form  a  body  of  evidence  which  completely 
evinces  that  Jefus  was  the  Chrift. 

It  was  foretold  that  the  Meffiah  fhould  make  atone- 
ment for  fin.  "  The  chaftifement  of  our  peace  was  upon 
"  him.  The  Lord  laid  upon  him  the  iniquity  of  us  all. 
"  He  poured  out  his  foul  unto  death,"  that  he  might 
make  "  reconciliation  for  iniquity,  and  bring  in  ever- 
"  lafting  righteoufnefs."  "Awake,  O  fword,  againft 
"  my  Shepherd,  and  againft  the  man  that  is  my  fel- 
"  LOW,  faith  the  Lord  of  hofts  :  Smite  the  Shepherd.'' 
The  evangelical  prophet  has  given  a  lively  defcription 
of  his  paflion,  exactly  correfponding  with  the  hiftory 
contained  in  the  gofpel ;  and  conneds  his  interceffion 
in  heaven  with  his  facrifice.  "IHe  bare  the  fin  of  many, 
"  and  made  interceffion  for  the  tranfgreffors."  David, 
fpeaking  of  him,  faith,  "  Thou  art  a  prieft  for  ever. 
"  TJie  Son  of  man  came  to  give  his  life  a  ranfom  for 
"  many.  God  fent  his.  Son  to  be  a  propitiation  for  the 


484  CONTEMPLATIONS    ON    CHRIST. 

"  lin  of  the  world,  and  in  him  is  reconciling  the  world 
"  to  himfelf,  not  imputing  their  trefpaffes." 

Having  offered  one  perfed  facrifice,  our  high  prieft 
fat  down  for  ever  on  the  right  hand  of  God,  where  he 
maketh  continual  interceflion  for  us.  All  our  fervices 
muft  be  performed  in  the  name  of  the  Mediator,  that 
God  may  be  glorified.  "  He  is  able  to  fave  to  the  ut- 
"  termoft  all  that  come  to  God  by  him,  feeing  he  ever 
"  liveth  to  make  interceflion."  His  refurreclion  prov^ 
ed  him  to  be  the  Son  of  God  with  power.  The  decree 
was  then  pronounced,  "  This  day  have  I  begotten  thee. 
"  I  have  fet  my  Ki?ig  upon  my  holy  hill  of  Zion.  I  will 
"  give  thee  the  heathen  for  thine  inheritance,  and  the 
"  uttermofl  parts  of  the  earth  for  thy  poffeflion."  The 
difpenfation  of  the  Holy  Ghofl,  after  he  afccnded,  in 
the  view  of  the  aflonifhed  difciples,  aflures  us,  that  he 
is  exalted  to  be  a  Prince  and  a  Saviour.  Miraculous 
gifts  were  doubtlefs  continued  in  the  church  through 
the  apoftolic  age  ;  though,  in  all  probability,  gradually 
withdrawn,  after  the  martyrdom  of  Paul.  Angels,  au- 
thorities and  powers  above  are  made  fubjeft  to  our  ex- 
alted Redeemer.  He  "  hath  on  his  veflure  and  on  his 
"  thigh  this  name  written,  King  of  kings,  and  Lord  of 
'•  lords."  His  kingdom  is  not  of  this  world.  His  law^ 
are  enforced  by  fpiritual  and  eternal  fanclions.  His  peo- 
ple Ihall  be  willing  in  the  day  of  his  power.  He  is 
head  over  all  things  to  the  church — able  to  defend  it 
from  all  its  foes.  "  Righteoufnefs  is  the  girdle  of  his 
"  loins,  and  faithfulnefs  the  girdle  of  his  reins.  The 
"  fpirit  of  wifdom  and  underflanding,  counfel  and 
"  might,  knov/ledge  and  the  fear  of  the  Lord  relied 
"  on  him."  Defended  by  him,  the  gates  of  hell  have 
not  prevailed  againfl  his  church.  "  He  fhall  have  do- 
"  minion  from  lea  to  fea.  In  his  days  Ihall  the  right- 
"  eous  flourifh,  and  the  mxek  inherit  the  earth.  He 
"  muft  reign  until  all  things  arc  put  under  him.  Thus 
-'  the  kingdom  fhall  be  the  Lop.d's." 


CONTEMPLATIONS    ON    CHRIST.  485 

Laftly,  Authority  is  given  him  to  judge  the  world  ; 
becaufe  he  is  the  Son  of  man.  For  this  purpofe  he 
will  defcend  from  heaven,  in  like  manner  as  he  was 
feen  to  afcend,  attended  by  hofts  of  angels.  They 
fliall  gather  all  nations  before  him;  and,  under  his 
direction,  fever  the  wicked  from  among  the  juft.  At 
that  day,  impenitents  of  mankind  and  infernals  will 
unite  in  confeffing,  "  Thou  art  righteous,  O  Lord,  be- 
"  caufe  thou  haft  judged  thus."  Holy  angels  and  glo- 
rified faints  will  then  unite  in  the  acclamation,  "  Now 
"  is  come  falvation  and  ftrength,  and  the  kingdom  of 
"  our  Lord,  and  the  power  of  his  Chrift.'' 

May  "  all  men  know  alTuredly  that  God  hath  made 
"  the  crucified  Jefus  both  Lord  and  Chrift.  He  fhall 
"  be  revealed  from  heaven  in  flaming  fire,  taking  ven- 
"  geance  on  them,  that  obey  not  the  gofpel.  He  fhall 
"  come  to  be  glorified  in  his  faints,  and  to  be  admired 
"  in  all  them  that  believe."'  We  perfuade  men  by  the 
mercies  of  the  Lord.  We  perfuade  them  alfo  by  the 
glory  and  the  terror  of  the  judgment-feat  of  Chrift. 

"  Then  cometh  the  end,  when  he  fliall  deliver  up 
*'  the  kingdom  to  God,  even  the  Father.  For  when 
"  it  is  faid,  All  things  are  put  under  him,  it  is  mani- 
"  feft  that  HE  is  excepted  who  did  put  all  things  under 
"  him.  For  the  fufiering  of  death,  v/e  fee  Jefus  crown- 
"  ed  with  glory  and  honour. "'  Faithful  to  him  who 
appointed  him,  God  alfo  will  be  faithful  to  his  covenant 
with  the  Redeemer,  and  "  build  up  his  throne  to  all 
*'  generations.  All  that  the  Father  hath  given  me, 
'*  fliall  come  to  me,  and  I  will  raife  them  up  at  the  laft 
"  day,  and  give  to  them  eternal  life.  And  I  beheld, 
"  and  I  heard  the  voice  of  many  angels  round  about 
"  the  throne,  and  tlie  living  creatures  and  the  elders  : 
"  And  the  number  of  them  was  ten  thoufand  times 
"  ten  thoufand,  and  thoufands  of  thoufands  ;  faying, 
"  with  a  loud  voice.  Worthy  is  the  Lamb  that  was 
"  flain  to  receive  power,  and  riches,  and  wifdom,  and 
"  ftrength,  and  honour,  and  glory,  and  blefling.     And 


486  CONTEMPLATIONS    ON    CHRIST. 

''  every  creature  which  is  in  heaven,  and  on  the  earth, 
"  and  under  the  earth,  and  fuch  as  are  in  the  fea,  and 
"  all  that  are  in  them,  heard  I,  faying,  Blelling,  and 
"  honour,  and  glory,  and  power,  be  unto  him  who  lit- 
"  teth  upon  the  throne,  and  unto  the  Lamb  for  ever 
"  and  ever." 

I  have  endeavoured  to  remind  you,  my  hearers,  of 
fome  of  the  moft  plain  and  important  truths,  taught 
in  revelation,  refpecling  the  perfon,  character  and  of- 
fice of  Chrift.  Much  might  have  been  faid  under 
the  various  particulars  which  we  have  touched. 

Does  not  the  queftion  before  us  appear  to  be  an  in- 
terefting  one  ?  Can  our  hearts  be  indifferent  to  a  char- 
acter fo  exalted  ?  Were  Gabriel  fent  from  the  prefence 
of  God  upon  an  embaffy  to  men,  it  would  become 
them  to  treat  him  with  great  reverence.  What  re- 
gard then  is  due  to  him  who  is  fo  much  higher  than 
the  angels  ?  to  him,  by  whom  the  worlds  were  made, 
and  by  whom  all  things  confill:  ?  who,notwithftanding, 
tabernacled  in  flefh,  and  gave  himfelf  a  facrifice  to  ex- 
piate human  guilt  ?  who,  for  the  fuffering  of  death, 
hath  all  power  given  him  in  heaven  and  earth  ?  They 
ivill  reverence  my  Son^  is  the  jufi:  expedlation  of  him 
who  fent  him. 

Griftianity  was  firil  confirmed  by  eye-witneffes  and 
minifters  of  the  word,  whofe  minifl:ry  was  fan6lioned 
by  figns  and  wonders,  divers  miracles  and  gifts  of  the 
Holy  Ghoft.  It  hath  been  confirmed  by  its  extenfive 
promulgation  and  continuance,  againfl  every  kind  of 
oppofition.  In  the  hands  of  the  weakefi:  infl:ruments, 
endowed  with  power  from  on  high,  its  light  fpread, 
like  the  orb  of  day,  through  the  world.  It  hath  col- 
lected additional  evidence  from  age  to  age,  as  appears 
from  the  hiftory  of  the  church  and  world.  It  is 
tranfmitted  to  us,  that  we  might  believe,  and,  believ- 
ing, might  have  life  through  the  Redeemer.  Does  it 
confift  with  any  refpect  to  the  caufe  of  virtue,  that 
men  are  offended  in  him  ?  Do  gofpel  myfteries  warrant 
the  rejection  of  it  ?  What  fliall  we  fubftitute  in  its 


CONTEMPLATIONS    ON    CHRIST.  487 

l^om,  if  we  rejedl  it  ?  what  rule  of  faith  ?  what 
guide  in  our  duty  to  God  and  man,  or  for  the  govern- 
ment of  our  appetites  and  paiTions  ? 

Thofe  who  are  ready  to  make  every  objection  to  the 
gofpel,  which  a  vain  imagination  can  fuggeft,  Ihould 
firft  anfwer  the  weighty  arguments  in  defence  of  it. 
Among  thefe  arguments,  that  taken  from  its  unquef- 
t ion  able  hiftorical  facts  is  entitled  to  firft  confideration. 
He  who  ihould  undertake  to  difpute  the  authenticity 
of  thefe  fadis,  would  have  a  much  harder  talk  than 
would  be  requilite  to  refute  the  fuperficial  and  un- 
founded cavils  which  are  reiterated  in  books  on  infi- 
delity. 

Were  the  infidel  to  pronounce  on  the  m.oral  charac- 
ter and  life  of  Jefus,  he  muft  either  deny  that  there 
ever  was  fuch  a  perfon  ;  or  that  he  taught  the  doctrine, 
and  wrought  the  works,  and  exhibited  the  example 
afcribed  to  him — or  he  muft  fay,  that  a  deceiver  might 
poffefs  a  charader  which  has  no  part  dark — might  fill 
up  life  with  doing  good — might  live  in  heaven  while 
on  earth — and,  in  atteftation  to  the  truth,  lay  down  a 
life  filled  with  labour  and  forrow. 

Juft  thoughts  of  Chrift  are  intimately  conned- 
ed  with  the  love  of  God  and  our  neighbour — 
meaning  by  the  term  neighbour  every  man  to  whom 
we  can  fhew  mercy,  without  refpecl  of  nation, 
profeflion  or  character.  Pretenders  to  patriotifm 
and  philanthropy  caft  contempt  on  him  who  gave 
himfelf  a  ranfom  for  all — who  proclaimed  peace  on 
earth,  and  good  will  to  men,  in  conne(5tion  with  glory 
to  God  on  high.  The  imitation  of  his  love,  which 
many  waters  could  not  quench,  nor  the  floods  drown, 
is  the  characteriftic  of  his  difciples.  Charity  is  the 
greateft  grace,  and  never  faileth.  It  embraces  the 
houfehold  of  faith  with  complacence  :  It  does  good  to 
all,  as  there  is  opportunity.  "  Love  your  enemies, 
"  blefs  them  that  curfe  you,  do  good  to  them  that  hate 
"  you,  and  pray  for  them  who  defpitefuUy  ufe  you. 


488  CONTEMPLATIONS    ON    CHRIST. 

"  and  perfecute  you.     Let  this  mind  be  in  you  which 
"  was  in  Chrift  Jefus." 

Gofpel  faith  is  a  principle  of  all  holy  converfation. 
While  the  rejecters  of  atonement  fruftrate  grace  and 
the  death  of  Chrift,  the  folifidian  makes  void  the  law. 
As  fallen  creatures,  our  only  hope  is  in  his  crofs,  which 
reconciles  all  things  in  heaven  and  earth  ;  and  in  re- 
ceiving of  his  fulnefs  grace  for  grace.  But  God  for- 
bid that  we  fhould  think  of  him  as  the  mlnijier  of  fin. 
If  we  are  duly  impreffed  with  his  all-fufficiency  and 
our  own  neceffitie's,  his  terms  have  the  entire  confent 
of  our  hearts.  "  Whofoever  \vill  come  after  me,  let 
'^  him  deny  himfelf,  and  take  up  his  crofs,  and  follow 
"  me.  This  is-to  make  every  facrifice  which  his  caufe 
may  require.  It  is  to  efteem  and  honour  his  frieirds 
as  fuch.  The  faith  of  a  real  Chriftian  worketh  by  love. 
He  embraceth,  with  brotherly  love,  all  who  appear 
to  love  the  Lord  Jefus  in  fmcerity,  to  whatever  com- 
munion they  belong.  Uniformity  of  religious  per- 
fuafion  there  cannot  be,  amidft  a  diverfity  of  educa- 
tion, advantages  and  talents.  But  there  may  be  the 
unity  of  the  Spirit  in  the  bond  of  peace.  To  advance 
this  Chriftian  union  fliould  be  the  mutual  care  of  all 
denominations.  In  proportion  as  this  is  their  common 
concern,  the  gofpel  hath  free  courfe.  As  many  as  walk 
according  to  this  rule.,  -peace  he  en  theiiiy  and  mercy ^  and 
mi  the  ffrael  of  God^ 


SERMON  IL 

MOTIVES  TO  A  CONVERSATION  BECOMING 
THE  GOSPEL. 


tHILlPPIANS,  i.    z;. 

ONLY  LET  YOUR  CONVERSATION  BE  AS  IT  BECOMETH  THE  GOSPEL  OF  CHRIST. 

..<..<..<..<..<Q,^Q^..>.>..>.>.. 


s 


►T.  PAUL  gave  this  exhortation  to  the  Philippi- 
ans,  at  a  time  when  his  and  their  fituation  concurred 
peculiarly  to  enforce  it.  He  makes  mention  of  his 
bonds  and  other  fufFerings.  He  was  in  a  ftrait  betwixt 
a  defire  to  depart,  and  the  profpeft  of  the  fruit  of  his 
apoftolic  labours,  fliould  he  be  continued  in  the  flelh. 
In  either  event  Chrift  would  be  magnified  in  his  body. 
He  was  perfuaded  that  future  fufFerings,  as  the  paft, 
would  ferve  the  important  purpofe  of  extending  the 
gofpel — that  his  being  offered  a  faCrifice  to  it  would 
eminently  do  fo.  To  the  honour  of  the  Philippian 
Chriftians  he  teilifies,  that  both  in  his  "  bonds,  and  in 
"  the  defence  and  confirmation  of  the  gofpel,  they  were 
"  all  partakers  of  his  grace."  He  prayed  for  them,  that 
in  all  trials  they  might  be  firm  to  their  profeflion. 
"  Unto  you  it  is  given  in  the  behalf  of  Chrift,  not  on- 
"  ly  to  believe  on  him,  but  alfo  to  fuffer  for  his  fake ; 
"  having  the  fame  conflict  which  ye  faw  in  me,  and  now 
"  hear  to  be  in  me.'"  In  fuch  circumftances,  he  encoura- 
ges them  to  expect  a  vifit  from  him,  for  their  further- 
ance and  joyof  faith.  In  the  mean  time  he  exhorts, "0;/^/ 
*'  let  your  convcrfation  he  as  it  hecometh  the  gofpel  of  Chrift; 
"  that  whether  I  come  and  fee  you,  or  elfe  be  abfent. 


490  MOTIVES    TO    A   CONVERSATION 

"  I  may  hear  of  your  affairs,  that  ye  ftand  faft  in  onis 
"  fpirit  with  one  mind,  ftriving  together  for  the  faith 
"  of  the  gofpel." 

This  was  the  beft  advice  which  Paul  could  give 
them,  w^hether  he  expected  his  departure  very  foon, 
or  ilill  to  abide  in  the  flelh  ;  whether  he  fhould  be  pre- 
fent  with  them,  or  abfent  from  them ;  whether  he 
were  enlarged,  or  a  prifoner.  It  was  the  beft  advice, 
whatever  their  circumftances  were,  or  might  be.  They 
had  not  hitherto  been  intimidated  by  the  foes  of  their 
faith,  or  any  conflids  for  it.  They  "  ftood  faft  in  one 
"  fpirit  with  one  mind."  Their  converfation  therefore 
had  hitherto  been  correfponde'nt  to  their  profeifion : 
It  would  ftill  be  fo,  if  they  continued  to  "  be  like-mind- 
"  ed  one  towards  another,  according  to  Chrift  Jefus, 
"  with  one  mind  and  one  mouth  glorifying  God." 

Adapted  as  the  counfel  in  the  text  was  to  the  pecul- 
iar ftate  of  the  Philippian  converts,  it  is  alike  neceffary 
and  ufeful  to  profeftors  of  all  times  and  circumftances. 
Their  profefiion  alike  enforces  on  them  all  fuch  a  con- 
verfation as  becomes  the  gofpeL  Their  care  thus  to 
adorn  it  will  be  of  the  higheft  advantage. 

The  ufe  I  would  at  prefent  make  of  the  apoftolic 
counfel  before  us,  is,  to  apply  it  to  various  cafes  and 
circumftances  of  profeffors. 

Every  one  may  underftand  what  is  meant  by  a  con- 
verfation becoming  the  gofpel.  The  difficulty  lies  in 
exemplifying  the  excellent  character.  In  oppofition  to 
thofe  who  mind  earthly  things^  the  converfation  of  Chrif- 
tians  is  in  heaven.  This  mind  is  iii  them,  which  was  in 
Chriji  Jefus.  They  look  not  on  their  own  tJmigs,  They 
are  "  blamelefs  and  harmlefs,  the  fons  of  God  without 
,''  rebuke,  in  the  midft  of  a  crooked  and  perverfe  na- 
'^  tion,  among  whom  they  fliine  as  lights  in  the  world; 
"  being  filled  with  the  fruits  of  righteoufnefs,  which 
"  are  by  Jefus  Chrift  to  the  glory  and  praife  of  God." 
The  good  work  begun  in  them  is  going  on  to  perfection. 
The  Philippians  had  always  obeyed^  not  only  in  the  apof- 


BECOMING    THE    GOSPEL.  491 

tie's  prefence^  but  7nuch  more  in  his  ahfence.  They  had 
been  effedually  taught  to  "deny  ungodlinefs  and 
"  worldly  lufts,  and  to  live  foberly,  righteoufly,  and 
"  godly  in  the  world." 

Such  is  the  "  converfation,  the  fimplicity  and  godly 
"  fincerity,"  which  becometh  the  gofpel  of  Chrift.  His 
own  example  was  a  perfect  pattern  of  it.  His  difciples 
follow  him  whitherfoever  he  goeth. 

In  the  fequel  of  the  prefent  difcourfe,  your  attention 
to  this  apoftolic  injun(5lion  will  be  recommended  from 
the  occafion  you  will  have  for  it,  and  the  benefits  you 
will  derive  from  it,  in  all  circumftances  of  trial.  For 
inftance, 

Firft,  the  trial  arifing  ixom.\}i\Q  prevalence  of  evil  in 
the  world. 

The  enquiry  refpeding  the  origin  of  evil  is  involved 
in  myftery,  if  purfued  any  further  than  the  fhort  ac- 
count given  of  it  in  fcripture.*  Such  alfo  is  the  myf- 
tery of  providence  in  permitting  oppreilion,  vice  and 
confufion  to  prevail  fo  long,  and  fo  exteniively,  as  they 
have  prevailed.  In  the  contemplation  of  thefe  things, 
good  men  have  faid,  "  My  feeit  were  almoft  gone  ;  my 
"  fteps  had  well  nigh  llipt.  When  I  thought  to  know 
"  this,  it  was  too  painful  for  me."  This  notwithiland- 
ing,  "  God  is  good  to  Ifrael,  even  to  fuch  as  are  of  a 
"  clean  heart.''  Why  then  fhould  we  endanger  our 
own  virtue,  by  painful  and  fruitlefs  enquiries  into  things 
exceeding  deep?  Rather  let  our  converfation  be  as  be- 
cometh the  gofpel  of  Chrift.  For  then  we  ftiall  be  fen- 
iible  of  our  own  ignorance.  Content  to  know  what  it 
concerns  us  to  know,  we  fhall  not  exercife  ourfelves  in 
refearches  into  the  caufes  and  reafons  of  the  unfearcha- 
ble  ways  of  providence. 

Secondly,  Things  in  fcripture,  which  are  hard  to  be 
underjiood^  fometimes  afford  much  exercife. 

Inftead  of  being  perplexed  and  ftumbled  that  there 

•  Kopi,  V.  I  2. 


492  MOTIVES    TO    A    CONVERSATION 

are  myfteries  in  the  gofpel,  a  better  courfe  is  that  which 
the  apoftle  recommends.  Let  your  converfation  be  as 
becometh  the  gofpel.  In  vain  fhall  we  attempt  to  re- 
move the  vail.  By  hearkening  to  the  apoftle  we  fliall 
Ihew  our  meeknefs  and  humility.  We  fhall  receive  the 
myfterious  doctrines  of  the  gofpel,  as  they  are  delivered 
in  the  plain  language  of  the  Holy  Ghoft,  not  as  modifi- 
ed by  philofophy  and  art.  Faith  confifts  in  receiving 
the  teftimony  of  God.  We  may  much  more  fafely 
truft  his  word,  fealed  with  his  feal,  than  the  deductions 
of  human  reafon.  Often  do  thefe  exalt  againft  the 
knowledge  of  God,  and  of  Jefus  our  Lord.  Let  your 
faith  ftand  in  the  power  of  God,  and  your  converfation 
be  as  becometh  the  gofpel  of  his  Son. 

Thirdly,  Amidft  religious  controverfy  and  the  divifions 
of  the  church,  the  mind  of  a  true  Chriftian  is  relieved 
by  obferving  the  excellent  advice  in  the  text. 

Chriftendom  is  divided  into  numerous  denomina- 
tions. Various  and  difcordant  fentiments  are  enter- 
tained by  thofe  of  the  fame  denomination.  They  have 
warm  debates  to  defend  their  refpeclive  conftrudions 
of  fcripture.  They  are  zealous  to  make  profelytes, 
each  faying,  Lo,  here  is  Chrijl,  But  Chrifi  is  not  divided. 
He  is  with  all  who  have  his  fpirit,  whofe  converfation 
is  as  becomes  the  gofpel.  This  may  be  the  character 
of  thofe  who  put  different  conftru6lions  upon  various 
parts  of  fcripture.  Having  the  fpirit  of  the  gofpel, 
they  do  not  judge  one  another  ;  nor  caft  a  ftumbling- 
block,  or  occafion  to  fall,  in  each  other's  way.  By 
meeknefs,  humility  and  condefcenfion,  they  "  keep  the 
"  unity  of  the  Spirit  in  the  bond  of  peace."  They  con- 
fider  th2itfaii/j  worketh  by  love — that  believers  are  care- 
ful to  maintain  good  works.  What  are  fine  fpeculations  ? 
Inftead  of  godly  edifying^  they  rather  minijier  Jirife.  The 
contention  for  them  is  a  ^^srw^/ contention.  Profeifors 
ftrive  for  the  faith  of  the  gofpel,  when  they  ftand  faft 
with  one  fpirit,  with  one  mind,  for  the  advancement 
of  "  the  kingdom  of  God,"  which  '^  is  not  meat  and 


BECOMING    THE    GOSPEL.  493 

^^  drink  ;  but  righteoufnefs,  and  peace,  and  joy  in  the 
"  Floly  Ghoft."  Then  their  converfation  is  as  becomes 
the  gofpel.  Then  the  world  will  believe  that  God  is 
with  them,  or  at  leaft  that  they  are  lincere.  "  Do  all 
''  things  without  difputings.  Let  nothing  be  done 
"  through  llrife."  Amidft  the  difputes  and  divilions 
of  the  church,  while  the  Chriftian  may  be  perplexed 
to  know  on  which  fide  truth  lies,  there  is  one  thing  he 
fhould  always  obferve,  and  the  obfervation  of  it  will 
alvv'ays  fatisfy  his  m.ind.  It  is  this  :  Only  let  your  con- 
verfation be  as  it  becometh  the  gofpel  of  Chrift.  Walk- 
ing according  to  this  rule,  he  will  contend  for  the  faith 
in  that  manner  which  the  pacific,  benevolent  fpirit  of 
the  gofpel  didates.  He  will  be  engaged  in  no  unchrif- 
tian  contention.  Confcious  of  his  care  to  walk  worthy 
of  the  Chriftian  vocation,  he  does  not  doubt  but  he 
fliall  know  of  the  doctrine,  fo  far  as  is  needful.  Integrity 
is  the  beft  guide  to  truth,  and  guard  againft  errour.  A 
converfation  becoming  the  gofpel  is  the  beft  proof  of 
integrity. 

Again,  Does  iniquity  abound^  and  the  love  of  many  grow 
cold  ?  Have  you  fears  for  the  ftate  of  religion  ?  Only 
let  your  converfation  be  as  it  becometh  the  gofpel  of 
Chrift. 

Thus  you  will  do  what  in  you  lies  to  uphold,  defend 
and  revive  religion.  You  will  "  ^ve  a  reafon  of  the 
"  hope  that  is  in  you  with  meeknefs  and  fear."  You 
will  "  put  to  filence  the  ignorance  of  foolifh  men." 
They  will  have  no  other  evil  to  fay  of  you  than  this, 
that  you  are  Chriftian s.  Your  good  converfation  in 
Chrift  and  fteadfaftnefs  in  the  faith  will,  moreover, 
kindle  the  languiiliing  flame  of  piety  in  remifs  and  wa- 
vering profeftbrs,  reduce  the  devious,  and  refolve  the 
doubting.  At  leaft  it  will  beft  conduce  to  thefe  ends. 
While  you  mourn  for  Zion,  and  fervently  pray  for  the 
revival  of  religion,  your  fccret  mourning  and  your 
prayers  may  have  power  with  God.  He  may  remem- 
ber Zion  with  a  feafon  of  refreihment  from  Iiis  pre- 


494  MOTIVES    TO    A    CONVERSATION 

fence  ;  becaufe  your  converfation  becoming  the  goipel 
ihews  how  much  you  have  her  intereft  at  heart.  The 
good  man,  hov/ever  obfcure  his  ftation,  or  inferior  his 
talents,  orfmall  his  influence,  ferves  the  caufe  of  Chrif- 
tianity  more  by  his  Chriflian  temper  and  life,  than  any 
elevation  of  ftation,  talents,  or  other  advantages  can, 
feparate  from  a  gofpel  converfation.  Such  a  converfa- 
tion gives  the  greateft  advantage  to  all  means  and  op- 
portunities for  the  glory  of  God  and  good  of  men. 

Place  one  of  this  character  in  a  poft  of  dignity.  His 
bright  Chriftian  pattern,  including  the  whole  aflem- 
blage  of  virtues  perfonal,  focial  and  divine,  "  is  as  the 
"  precious  ointment  on  the  head  of  Aaron,  which  ran 
*'  down  to  the  fkirts  of  his  garment."  Suppofe  him 
diftinguiihed  for  abilities.  The  fame  Chriftian  pattern, 
like  the  pillar  of  fire,  cafts  light  on  his  talents  :  But 
the  want  of  it,  like  the  pillar  of  cloud,  cafts  darknefs 
on  the  genius  and  talents  of  the  infidel  and  profligate. 
Great  talents  without  virtue  are  like  the  wide  fpread- 
ing  peftilence. 

Further,  are  we  in  circumftances  of  afflidion  and  dan- 
ger  that  w^e  kiiow  not  what  to  do  ?  The  counfel  before  us 
is  the  beft. 

For  why  fhould  we  be  afraid,  if  our  converfation  i& 
as  becomes  the  gofpel  ?  This  may  not  fecure  us  from 
fliaring  in  a  common  calamity.  The  Chriftian  as  well 
as  others  is  liable  to  any  of  the  accidents  of  life,  and 
may  fall  a  victim  to  any  public  judgment.  But  the  ac- 
cidents of  life,  the  judgments  which  are  abroad,  can 
neither  take  his  hope  from  him,  nor  touch  his  main 
intereft.  His  heart  is  eftabliflied.  He  has  indeed  hope 
and  fear  in  common  with  other  men — the  fame  natural 
apprehenfions  and  fenfibility,  when  evil  is  impending 
or  inflicted.  He  may  have  the  fame  defire  of  efcape  or 
recovery  from  evil.  Amidft  the  rage  of  war,  peftilence 
or  famine,  he  has  the  common  feelings  of  humanity. 
But  he  has  a  refuge  and  fupport  which  others  have 
note  Be  the  gloom  what  it  may,  or  whatever  fliare  he 


BECOMING    THE   COSPEL.  495 

or  his  deareft  conneclions  may  have  in  it,  flill  he  can 
rejoice  in  the  Lord.  Human  fkiU  and  power  may  en- 
tirely fail.  But  amidft  all  outward  perplexity  and  dif- 
trefs,  he  can  look  into  the  gofpel.  There  he  learns  his 
duty;  and  thence  he  derives  his  comfort. 

But  fuppofe  his  own  7Jiind  is  full  of  darknefs — that, 
exercifed  by  Satan's  temptation,  he  is  ready  to  fay. 
My  hope  is  lojl,  Amidft  fuch  apprebenfions,  what  ftiall 
he  do  ?  The  anfwer  is  that  in  the  text. 

For  light  and  joy  can  arife  from  no  other  quarter 
than  a  converfation  becoming  the  gofpel  of  Chrift, 
Though  Ws  evidences  may  be  obfcured,  yet  the  pre- 
cepts of  the  gofpel  may  be  as  plain  as  ever  ;  and  his 
way  muft  be  directed  to  keep  them,  would  he  find 
comfort.  He  muft  wait  for  the  joy  of  God's  falvation 
in  the  exercife  of  Chriftian  graces.  He  muft  "  give  all 
"  diligence,  and  add  to  faith,  virtue,  knowledge,  tem- 
*''  perance,  patience,  godlinefs,  brotherly-kindnefs  and 
"  charity."  He  muft  take  pains  that  thefe  things  be  in 
him,  and  abound. 

Eminent  Chriftians  have  walked  in  darknefs.  The 
diredion  of  fcripture  in  this  cafe  is,.  "  Let  him  truft 
"  in  the  name  of  the  Lord,  and  ftay  himfelf  upop  his 
"  God."  We  do  not  truft  in  God,  nor  ftay  ourfelves 
upon  him,  if  we  neglecl  our  duty.  Only  let  your  con- 
verfation then  be  as  it  becometh  the  gofpel  of  Chrift.  If 
God  hideth  his  face,  it  is  for  wife  reafons.  Could 
Chriftians,  vvdth  their  imperfections,  corruption  and 
paffions,  expect  to  be  ahvays  full  of  joy  with  Gods 
countenance  ?  Would  this  be  no  other  than  pious  men 
in  general  have  enjoyed  ?  Would  it  confift  with  the 
conflict  between  flelh  and  fpirit  in  this  world  ?  Is  it 
ftrange  that  the  remains  of  depravity  in  men  of  faith 
and  piety,  their  remiffncfs,  fpots  and  declenfions,  dark- 
en their  evidences  ?  Doth  not  God  permit  this  for 
the  greater  mortification  of^indvvellingfin,  and  bright- 
er manifeftation  of  grace  ?  For  whatever  reafon  it  may 
be,  that  they  lometimes  fufibr  extremely  from  men- 


496  MOTIVES    TO    A    CONVERSATION 

tal  darknefs,  this  cafe,  as  much  as  any,  enforces  the 
apoftle's  exhortation  in  the  text.  They  have  occafion 
to  "  lift  up  the  hands  which  hang  down,  and  the  fee- 
"  ble  knees,  and  to  make  ftraight  paths  for  their  feet." 
How  iliall  they  do  this,  but  by  a  converfation  becom- 
ing the  gofpel  of  Chrift  ? 

Would  the  difciples  of  Jefus  hold  fajl  their  profejjion 
when  it  is  reviled  ?  How  fliall  they  do  this,  but  by  a 
converfation  becoming  the  gofpel  ? 

In  a  time  of  temptation,  fuperficial  believers  fall 
away.  They  are  afhamed  of  their  faith,  when  it  is 
fafhionable  to  treat  Chriftianity  with  derifion.  Sup- 
pofe  they  have  felt  occafionally  fome  warmth  of  af- 
fedion  to  it.  This  will  not  fecure  them,  when  their 
love  is  put  to  the  proof.  No  other  than  fuch  as  are 
ftablifhed,  ftrengthened  and  fettled  in  religion,  exem- 
plify what  the  apoftle  mentions  to  the  commendation 
of  the  Philippians,  in  the  verfe  of  the  text  and  the 
next  following  :  "  Ye  ftand  faft  in  one  Spirit,  ftriving 
"  together  for  the  faith  of  the  gofpel ;  in  nothing  ter- 
"  rified  by  your  adverfaries."  "  Another  apoftle  ex- 
horts, "  If  ye  fuffer  for  righteoufnefs*  fake — ^be  not 
"  afraid  of  their  terror,  neither  be  troubled :  But 
'•  fanctify  the  Lord  God  in  your  hearts,  and  be  ready 
"  always  to  give  a  reafon  of  your  hope  with  meeknefs 
"  and  fear  ;  having  a  good  confcience — a  good  conver- 
"  fation  in  Chrift."  The  apoftle  inftruds  us,  that  a 
Chriftian  character  is  the  beft  defence  of  the  gofpel, 
the  beft  fecurity  againft  the  attacks  of  its  foes,  and  a 
furc  ground  of  hope  in  all  trials.  Vv^hile  dillipation 
and  infidelity,  two  intimate  friends,  are  fo  prevalent 
— while  many  fit  in  the  feat  of  the  fcorner — while 
the  morality  of  the  gofpel  is  pronounced  rigid,  and  its 
doclrines  are  declared  to  be  abfurd  and  contradidlorv  ; 
only  let  your  converfation  be  as  it  becometh  the  gof- 
pel of  Chrift.  Then  you  will  not  be  offended  in  him, 
and  HE  will  not  be  aftiamcd  of  you.  While  profeffors 
are  but  half  perfuaded — while  they  indulge  objeftions 


'  MCOMING    THE    GOSPEL.  49? 

to  fome  precepts  of  the  gofpel^ — while  they  are  inclin- 
ed to  reft  in  externals,  or  to  confer  with  flefli  and 
blood,  they  are  in  danger  of  apoftacy.  If  it  concerns 
us  to  ftand  faft  in  the  Lord,  then  an  unreferved  obedi- 
ence to  the  gofpel  fhould  be  our  aim  and  charader : 
We  may  account  none  of  its  commandments  griev- 
ous. In  this  cafe,  we  fhall  go  on  our  way  rejoicing, 
and  endure  to  th^  end.  Whatever  trials  of  our  faith 
and  patience  may  be  appointed,  inftead  of  feparating 
us  from  the  love  of  Chrift,  they  will  confirm  us  and 
refine  our  graces  as  the  furnace  does  gold. 

Again,  The  beft  counfel  to  mourners  is,  Only  let 
your  converfation  be  as  it  becomes  the  gofpel  of  Chrift. 

The  gofpel,  and  this  only,  teaches  you  how  your 
forrow  may  be  turned  into  joy,  and  your  lofs  prove 
your  gain.  The  more  valuable  thofe  were  whom  you 
bewail,  the  more  would  they  recommend  to  you  a 
careful  attention  to  the  gofpel  precept,  "  Let  your 
"  moderation  be  known  unto  all  men  :  The  Lord  is 
*'  at  hand."  By  a  converfation  becoming  the  gofpel, 
you  will  be  fitted  to  go  to  your  deceafed  pious  friends, 
who  reft  from  their  labours^  and  Jleep  in  Jefus.  Calling 
to  mind  their  Chriftian  converfation,  you  will  rejoice 
in  the  perfuafion  that  they  have  received  the  end  of  their 
faith.  Following  them  wherein  they  followed  Chrift, 
your  own  hope  of  falvation  will  be  well-founded.  Hav- 
ing the  hope  of  the  gofpel,  you  will  foffefs  all  things. 
The  Chriftian  fupports  the  forrow  of  the  world  better 
than  others  ;  becaufe  he  has  fuperior  principles,  max- 
ims and  ends  of  life — fuperior  profpeds.  He  "  looks 
"  not  at  things  feen  and  temporal ;  but  at  things  un- 
"  feen  and  eternal.  The  fafhion  of  the  world  pafleth 
"  away."  Sorrow  fucceeds  to  joy,  and  joy  to  forrow. 
Neither  is  of  long  continuance,  and  neither  unmin- 
gled.  Joys  wither,  like  Jonah's  gourd.  We  are  glad 
for  them,  and  ought  to  be,  while  they  flourifli :  But 
when  they  fade,  we  are  troubled.  Such  is  the  ftate  of 
our  deareft  earthly  delights.     Oui:  wifdom  therefore 

63 


498  MOTIVES    TO    A    CONVERSATION 

is  to  "  fet  our  affections  on  things  above,  where  Chrift 
"  is  at  the  right  hand  of  God."  There  is  fulnefs  of 
unmingled,  unceafing,  and  ever  improving  joy — Ever 
i?nproving^  becaufe  the  faculties  of  the  foul  will  be  ever 
enlarging.  To  thofe,whofe  converfation  is  as  it  becom- 
eth  the  gofpel  of  Chrift,  all  things  work  together  for 
good.  Sorrow  is  turned  into  joy.  Qualified  for  the 
joys  above,  and  rejoicing  in  hope,  the  forrows  of  this 
life  are  fupportable.  Confidering  their  outward  con- 
dition, they  may  be  "  afflicted,  toffed  with  tempeft, 
"  and  not  comforted."  But  the  gladnefs  of  their 
hearts,  from  the  light  of  God's  reconciled  face,  cannot 
be  taken  from  them  by  the  men  or  things  of  the 
world :  It  is  fubjecl  to  no  accident.  How  great  the 
privilege,  how  luperior  the  happinefs,  of  all  whofe 
converfation  is  as  becomes  the  gofpel? 

The  fame  word  of  exhortation,  which  fpeaketh  to 
mourners,  fpeaketh  alfo  to  thofe  on  a  bed  oi  pain  and 
ficknefs^  or  whofe  health  is  i?npaired  and  i?7ipairing. 

Having  no  foundnefs  in  their  flefh  or  reft  in  their 
bones,  wafting  away  by  the  divine  rebuke,  they  could 
but  poorly  fuftain  their  infirmity,  had  they  not  the 
confolations  of  God.  Wretched  is  the  cafe  of  fuch 
as  have  no  refuge  or  hope  in  God,  when  their  pain  is 
excruciating,  their  flefh  confuming,  and  death  advan- 
cing. The  everlafting  arms  only  ftrengthen  on  the 
bed  of  languifhment.  "  Thou  haft  ftrengthened  me 
"  with  ftrength  in  my  foul.  My  flefli  and  my  heart 
"  faileth  ;  but  God  is  the  ftrength  of  my  heart,  and 
"  my  portion  for  ever."  Such  is  the  confolation  and 
hope  of  Chriftians,  whofe  converfation  is  as  becomes 
the  gofpel.  Their  faith  overcomes  the  world.  Their 
hope  of  eternal  life  is  "  as  an  anchor  to  the  foul,  fure 
"  and  ftedfaft."  But  how  difmal  the  profped  of  the 
fick,  languifhing  and  dying,  where  no  care  has  been 
taken  to  lay  a  good  foundation  for  eternity?  How  un- 
availing the  prayer.  Let  me  die  the  death  of  the  righteous^ 
in  the  mouth  of  one  who  has  not  been  like  him  in 


BECOMING    THE    GOSPEL.  499 

his  life  ?  To  thofe  who  have  not  lived  by  the  maxims 
and  principles  of  the  gofpel,  the  profpecl  of  death 
mull  be  fufficiently  gloomy,  were  death  an  utter  ex- 
tinction of  being.  But  confcience  prefageth  a  future 
reckoning.  The  word  of  God,  who  cannot  lie,  af- 
fures  us  of  it.  They  then  (i.  e.  in  the  apprehenfion  of 
death  and  judgment)  upbraid  themfelves  feverely  and 
juftly,  that  they  had  not  fled  for  refuge  in  the  accept- 
ed time.  They  then  commend  all  whofe  care  has  been 
to  obtain  a  well  grounded  hope  of  immortality,  by 
having  their  converfation  in  limplicity  and  godly  fm- 
cerity  ;  in  other  words,  as  it  become th  the  gofpel  of 
Chrifl.  Such  a  converfation  fortifies  againft  the  ills  of 
life,  and  prepares  for  death.  All  muft  grant  that  it  is 
wife  to  make  provifion  for  thefe  events  before  they 
come.  Therefore  remember  the  days  of  darknefs  before- 
hand, and  let  your  converfation  be  according  to  the 
gofpel.  Let  it  be  ftill  the  fame  when  thefe  days  fhall 
have  overtaken  you.  Many  of  the  virtues,  which 
enter  into  fuch  a  converfation,  are  peculiarly  difplayed, 
and  appear  to  fpecial  advantage,  in  the  evil  days. — 
"  Tribulation  worketh  patience."  When  "  the  winds 
"  blow,  the  rain  defcends,  and  the  floods  come,"  love 
is  moft  fervent.  Faith  is  tried  in  the  fire.  Refigna- 
tion  faith,  "  The  cup  which  my  Father  giveth  me, 
fhall  I  not  drink  it  ?" 

Might  we  have  our  own  wifh,  we  fhould  be  exempt 
from  pain,  ficknefs  and  forrow.  "  No  affliction  for 
"  tfee  prefent  is  joyous,  but  grievous."  But  afflidion 
is  needful  to  cure  our  corrupt  affedions,  and  make  us 
partakers  of  God's  holinefs.  He  hath  the  landefl  de* 
fign  in  fending  it.  The  example  of  the  author  of  our 
faith  is  the  bed  pattern  for  our  behaviour  under  it. 
He  "  committed  himfelf  to  him  who  judgeth  right- 
"  eoufly,  learning  obedience  by  the  things  which  he 
"  fufFered,  leaving  us  an  example."  When  confined  to 
a  fick  chamber,  when  apprehenfive  that  we  are  draw^ 
ing  near  to  the  grave,  we  are  permitted  to  pray, 


500  MOTIVES    TO    A    CONVERSATION 

''  Spare  me,  that  I  may  recover  ftrength,  before  I  go 
"  hence,  and  be  no  more."  But  this  prayer  will  be 
made  with  fubmiHion,  if  our  converfation  is  as  becom- 
eth  the  gofpel.  Our  fupreme  concern  will  be,  that 
our  will  may  bow  to  the  divine. 

In  whatfoever  flate  the  Chriftian  is,  he  learns  there- 
with to  be  content.  When  profpered  in  the  world, 
he  trufteth  in  God,  who  giveth  him  all  things  richly 
to  enjoy.  He  is  rich  in  good  works.  When  adverlity 
fucceeds  to  profperity,  he  is  excited  to  confideration, 
and  in  fubjeclion  to  the  Father  of  fpirits.  According 
to  the  variation  of  his  ftate,  he  exhibits  difterent  gra- 
ces. Whether  high  or  low,  rich  or  poor,  joyful  or 
forrowful,  healthy  or  fick,  he  difplays  the  virtues  fuit- 
ed  to  his  ftation  and  circumftances.  Thus  is  his  con- 
verfation as  it  becometh  the  gofpel  of  Chrift. 

But  what  can  relieve  the  apprehenlions  naturally 
riling  in  the  mind  of  every  perfon  of  reflection,, 
while  contemplating  the  perilous  times  which  have  fiow 
come  ? 

One  quarter  of  the  globe  at  leaft  is  {haken  to  the 
foundations.  The  revolutionary  war  appears  to  have 
no  limitation.  "\^hen  hath  fuch  a  day  of  inroad  on 
the  rights  of  nations,  and  defolation  of  property,  been 
known  ?  when  fuch  indifcriminate  carnage?  when  fuch 
mock  tribunals  of  juftice,  violation  of  the  facred  pre- 
rogatives of  confcience,  fubverfion  of  religious  and 
focial  order  ?  fuch  rage  and  blafphemy  againft  the 
throne  of  Almighty  God  ?  When  has  there  been  a  con- 
fpiracy  fo  long  pre-concerted,  fo  extenfive  and  influen- 
tial ?  a  confpiracy  of  atheifliical  phiiofophers  to  crufli 
Chriftianity,  and  defl:roy  the  belief  of  a  providence 
and  of  a  God  ?  Who  can  fee  to  the  end  of  the  won- 
ders of  the  prefent  day  ?  Who  may  imdertake  to  fay 
how  long  this  rage  of  war  and  irreligion  may  contin- 
ue, or  how  far  it  may  extend  ?  At  fuch  a  jundure,  the 
good  man  has  many  thoughts  of  heart.  And  wliat  words 
can  wc  take  for  his  counfel  or  comfort,  if  not  thofe 


BECOMING    TH£    GOSPEL.  501 

which  I  have  had  occafion  fo  often  to  repeat,  and  which 
ftand  at  the  head  of  my  difcourfe  ?  For  his  converfa^ 
tion  being  asbecometh  the  gofpel  of  Chrift,  hejoineth 
in  the  general  voice  of  all  holy  beings  ;  "  Alleluia  j 
"  the  Lord  God  omnipotent  reigneth.  Juft  and  true 
"  are  thy  ways,  thou  King  of  faints.  There  is  no  wif- 
"  dom,  underftanding,  or  counfel  againft  the  Lord." 
It  is  his  prerogative  to  bring  light  out  of  darknefs, 
and  good  out  of  evil.  "The  heathen  raged,  the 
"  kingdoms  were  moved.  The  God  of  Jacob  is  our 
"  refuge,  a  very  prefent  help  in  trouble.  Be  Hill  and 
"  know  that  I  am  God.  I  wall  be  exalted  in  the  earth." 

Upon  the  whole  ;  are  we  exercifed  with  the  myfte- 
ries  of  providence  or  of  revealed  religion  ?  with  the 
contr overlies  of  the  Chriftian  church,  or  the  languor 
and  defedions  of  profeffors  ?  with  mental  darknefs, 
or  with  the  reproaches  of  fcofFers  ?  Or  are  we  in  heav- 
iiiefs  by  the  removal  of  dear  kindred  and  friends  ? 
Or  have  we  been  cafl  on  a  bed  of  ficknefs  arid  diftrefs  ? 
Has  our  life  drawn  near  to  the  grave  ?  Or  are  we  pain- 
ed for  the  judgments  of  God  which  are  now  abroad, 
and  the  caufe  of  them  ?  In  each  and  all  of  thefe  cafes, 
the  moft  proper  direction  is.  Only  let  your  converfa- 
tion  be  as  it  becometh  the  gofpel  of  Chrift.  As  many 
as  obferve  this  diredion,  have  peace  in  Chrift,  whatev- 
er the  ftate  of  the  world,  or  their  own  ftate  in  it,  may 
be.  Their  fouls  are  in  health  and  profper,  if  their 
body  is  afflifted.  They  need  fear  none  of  the  things 
they  may  fuffer.  They  can  fay,  "  O  death,  where  is 
"  thy  fting  ?  O  grave,  where  is  thy  vidlory?"  And  with 
refpecl  to  the  great  concerns  of  the  nations,  and  the 
wonderful  events  of  the  prefent  day,  they  reft  aiTured 
that  infinite  power  and  wifdom,  rectitude  and  good- 
nefs,  govern. 

Plain  and  excellent  as  is  the  apoftle's  exhortation, 
to  which  I  have  now  called  your  attention,  how  fre- 
quent and  various  are  the  deviations  from  it,  of  which 
real  Chriftians  muft  accufe  themfelves  ?  Thefe  devia- 
tions are  a  great  fource  of  their  unhappinefs  on  earth. 


502  MOTIVES    TO    A    CONVERSATION,    &C. 

They  afford  much  caufe  of  felf-abafement.  The  nearer 
any  are  conformed  to  the  gofpel  and  its  divine  Author, 
the  more  dignified  is  their  character,  the  greater  blef- 
iing  are  they  to  the  world.  To  forfake  the  gofpel  is 
to  forfake  our  o\vn  mercies. 

That  we  are  weak  through  fin,  is  no  objeclion  to 
our  taking  Chrifl's  yoke  on  us.  We  may  be  flrong  in 
his  grace.  Here  our  flrength  lies.  In  his  name  we 
may  come  boldly  to  the  divine  throne,  and  obtain  mer- 
cy and  grace.  Amidfl  all  the  obflacles  to  a  Chriflian 
courfe,  amidfl  all  afflictions,  dangers  and  temptations, 
doubts  and  mifgivings,  the  Chriflian  can  comfort  him- 
felf  with  thefe  words,  "  My  grace  is  fufficient  for 
*-'  thee  :  For  my  flrength  is  made  perfedl  in  weaknefs. 
"  I  will  never  leave  thee,  nor  forfake  thee."  With 
fuch  an  helper,  why  fhould  he  fear,  or  be  difcouraged  ? 
He  has  reafon  to  fear  for  himfelf,  lefl  he  fhould  receive 
the  grace  of  God  in  vain — lefl  he  fhould  negledl  his 
watch — ^lefl  he  fhould  be  flothful,  when  it  behoves  him 
to  be  fervent  in  fpirit.  But  he  has  no  reafon  to  quef- 
tion  whether  grace  is  offered  equal  to  the  duty  re- 
quired of  him.  Nor  fhould  he  fear  whether  he  fhall 
be  enabled  to  furmount  future  difficulties — or  wheth- 
er he  fhall  be  fupported  under  evils  to  come.  "  Suffi- 
cient unto  the  day  is  the  evil  thereof."  What  con- 
cerns the  Chriflian  is  this  :  Fulfil  prefent  duty:  With- 
fland  prefent  temptation  :  "  Be  patient  in  tribulation, 
''  inflant  in  prayer,  and  in  every  thing  give  thanks." 

The  friends  of  the  gofpel  are  "  like-minded  one  to- 
"  ward  another,  according  to  ChriflJefus,"  whofe  ex- 
ample they  keep  in  view.  It  is  thus  that  they  "  with 
"  one  mind  and  one  mouth  glorify  God,  and  build  up 
*'  one  another  on  their  mofl  holy  faith."  Their 
endeavours  and  prayers  are  united,  that  the  gofpel  may 
have  free  courfe. 

The  God  of  all  grace  write  on  the  hearts  of  all  who 
are  here  prefent  the  counfel  of  St  Paul ;  Only  let  your 
converfation  be  as  it  bccometh  the  gofpel  of  Cbrifl* 


